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Issue 45.6 of the Review for Religious, November/December 1986. ; Direction and Reconciliation The Prayer of Being Responses to Rape The Key to Spiritual Direction Volume 45 N umber 6 Nov.IDec. 1986 REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd., St. Louis, MO 63108-3393. REVIEW FOR REt.IGIOOS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1986 by REVIEW FOR REL~OOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis. MO. Single copies: $2.50. Subscription U.S.A. $11.00 a year; $20.00 for two years. Other countries: add $4.00 per year (postage). Airmail (Book Rate) $18.00 per year. For subscription orders or change of address, write REVtEW YOn RELIGIOUS: P.O. Box 6070; Duluth, MN 55806. Daniel F. X. 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The World Synod of Bishops: The Extraordinary Session of 1985 The Ordinary Session of 1987 Jan Schotte, C.I.C.M. Archbishop Schotte is General Secretary of the World Synod of Bishops. This article is based on his address to the Catholic Press AssOciation Convention, June 7, 1986, the text of which was first published in its The Catholic Journalist, July, 1986, pp. 5-8. ~n this article I will deal with what I have learned, during the past~months since my transfer to the office of Permanent Secretary, about one of the youngest institutions of the Catholic Church, the World Synod of Bishops. When in the course of my remarks I intend also to say a few words about the relationship between the Synod and the media, please accept my contribu-tion as the expressio~n of a deeply held conviction that the media have a major role to play in the mission of the Chm:ch, and especially with regard to the Synod of Bishops. This conviction is based on my experience as a priest and missionary who has been privileged to serve the Gospel of the Lord and his Church in many different functions. I worked with the media as the briefing officer for French-speaking journalists in the 1980 and 1983 Synods of Bishops. In those days, I was somewhat biased in favor 0f media people. Today, as Secretary General of the Synod, I dare to hope that I still carry within me that same favorable bias. I will confine my remarks to.three areas. In the first place, I will share some insight into the preparation, the process and the final product of the Extraordinary General Session of the Synod of Bishops, held in 1985. 801 802 / Review for Religious, November-December, 1986 Secondly, I will brief the reader concerning the next Ordinary General Session of the Synod of Bishops on the theme "Vocation and Mission of the Laity in the Church and the World, Twenty Years After the Second Vatican Council," which is scheduled to take place from October 1 through 30, 1987. Finally, I will offer some very tentative comments on the relationship between Synod and media, telling what the Secretary General of the Synod expects from the media, and at the same time expecting to hear from the media professionals, what they expect from the Synod Secretariat. I. The Extraordinary Synod of 1985 The Extraordinary Synod, which received more media attention than any of the previous synods, was first and foremost a Synod of Bishops-- just that, but totally that! What Is the Synod of Bishops? It is not easy to give a brief reply to this question. It becomes especially difficult when the person asking the question expects an answer in terms of civil or political administration. Is it a parliament, a Church senate, a private council of the pope, a mini-ecumenical council? Each of these bodies has some analogy with the Synod, but none is apt to explain the true nature of the Synod. The Synod is explainable only in terms of the interior logic of the Church, from within her structure and her life. Dealing with an ecclesial entity, a juridical-institutional explanation is not sufficient, but it is necessary to have recourse to the notion of the Church as mystery and as communion. The Synod of Bishops has become part of the life of the Catholic Church; we accept its existence as normal, undisputed. From 1967 onwards we have witnessed the synodal assemblies treating topics and arguments of great importance and attracting the attention not only of Catholics but also of many others. The Synod of Bishops has become one of the propulsion centers of the pastoral activity of the Church, introducing into its life the more important reforms called for by Vatican I1. We recall the 1967 Synod which discussed several topics: the basic orienta-tion for the New Code of Canon Law; orientations for the reform of semi-naries; mixed marriages; and institution of the International Theological Commission. The first Extraordinary Synod of 1969 contributed to the clarification of the role of the bishops' conferences their relationship to the Holy See. The Synod of 1971 againdiscussed two fundamental topics: one on the identity of the Catholic priest and the meaning of priestly celibacy; the other on The World Synod of Bishops / 803 social justice. The 1974 Synod was dedicated to the theme of evangeliza-tion. It was followed in 1977 by the Synod on catechesis. The Synod of 198Odiscussed the Christian family. The Synod of 1983 addressed the issue of reconciliation and penance. The Second Extraordinary Synod of 1985 evaluated the implementation and impact of the Second Vatican Council. Truly an impressive list for only twenty years of activity. Such fundamental and vast themes together with their links to the Council and the post-conciliar period suffice to show the growing importance of the Synod of Bishops in the life of the Catholic Church. It is an institution with connotations of universality, agility and topicality, which seeks to fulfill its role as Syn-odos, the "walking together" of bishops for the benefit of the universal Church and all humankind. The Synod of 1985 It is necessary to understand that any .session of the Synod of Bishops is a fruit of the Second Vatican Council, and an expression of collegiality and communion in order to fully grasp the meaning of that special event that was the Second Extraordinary General Session of the Synod of Bishops, which took place from November 24 through December 8, 1985, on the theme: "The Second Vatican Council on the Twentieth Anniversary of Its Closing." In recent years, the Church has been subjected to surprises: the death of the smiling Pope John Paul I after only thirty-three days in office; the election of the first non'Italian Pope in four centuries; the vitality and charm of Pope John Paul II who travels to all continents and keeps drawing massive crowds of Catholics and non-Catholics alike. In some way, we have become used to such surprises. Despite all this, when John Paul II made his announcement of an extra-ordinary general session of the Synod of Bishops to evaluate the impact of the Second Vatican Council, the Church and the world were not prepared for this new surprise, so much so that immediately a full-blown debate started in the news media about the purpose Of the Synod, about the intentions of the Holy Father, to say nothing about the feasibility, of calling the bishops to Rome with only eleven months of advance notice. Yet this announcement was fully consistent with the personality and style of the Holy Father, and more especially in accord with his deepest faith convictions. It is no secret that John Paul II has a deep sense of his mission, and that he is constantly looking for ways and means to confirm in the faith his brother bishops and the whole people of God. We also know that he attaches great importance to significant gestures and symbols. We have learned that he is not afraid to face reality and tO assess situations with 804 / Review for Religious, November-December, 1986 utmost lucidity. All these factors taken together would have been sufficient to explain why he deemed it necessary to convene on short notice an Extra-ordinary General Session of the Synod of Bishops, But there is more. John Paul II is a firm believer in the collegiality of the bishops and he is a convinced defender and promoter of the Second,Vatican Council. The Holy Father has always believed and continues to believe in. the Council, not for strategic ~r.easons but for reasons of faith. Vatican II was for him, who participated in all its sessions as a young bishop, an experience which deeply marked .his entire episcopate and pontificate. A faithful analysis of the unwavering support of the Pope ~for the Council seems the only serious and objective method for interpret!~ng the reasons behind the convening of the Second Extraordinary Synod .without falling into the trap of putting the Pope's intentions on trial or of expressing purely subjective judgments. The Pope could not have stated the objectives~of the Synod more clearly: to celebrate,and re-live the extraordinary spirit of the Council; to verify what has been done to implement the Councilteachings; to promote a deeper awareness of the Council and the application of its principles to present and future problems. To look again at the Second Vatican Council and to assess its implemen-tation was, for the bishops at the Synod, a massive program. Yet it was unrealistic to think that the Pope intended to review every single Council document in a comprehensive way within the twelve ~working days that were available. It was equally unlikely that the Holy Father had a further agenda, a hidden one, to throw into reverse the process of renewal initiated by the Council, or to use expressions from certain journalists, "to bury the Council," "to put the brakes on renewal," "to set the clock back," "to roll back the tide," or "to let theprophets of doom back in after they have been banned from the Church by John XXIII." Preparation of the Extraordinary Synod After the surprise announcement by the Holy Father, the General Secretariat of the Synod began immediately the preparation of this unusual event. N,Iy predecessor, the then Archbishop, now Cardinal, Jozef Tomko initiated a series of consultations with a number of bishops and theologians who had participated in all sessions of the Second Vatican Council. Some of those had played a role of primary importance, either as officers of the Council or as participants or experts involved in the drafting of the Council documents. They were asked to react to the three objectives indicated by the Pope and to formulate guidelines for a consultation of all the bishops' conferences. The World Synod of Bishops / 805 The fifteen members of the Council of the General Secretariat were called to Rome for a two-day meeting, March 14-15, 1985, to examine the answers to the preliminary consultation. It was then decided to mail a questionnaire to the patriarchs and metropolitans of the Oriental Churches, to the presidents of bishops' conferences, to the Union of Supefiors General and to the heads of the various departments in the Roman Curia. This questionnaire Went out on April 1, 1985, with a covering letter in which strong emphasis was put on the necessity for a consultation that would reach as many persons and levels of the Local Church as was feasible in so shol~t a time. It was felt that the opinions should be sought not only of the bishops and the experts of the Conference, but also of the priests, religious and laity at large. It was further stressed that the inquiry should try to focus on the major documents of Vatican II, without excluding any of the others. Th6re was no doubt that the debate in the Synod should focus on the nature of the Church and its mission: what is the inner reality of the Church? How does she see herself and, in the light of that perception, how does she organize herself? How does she relate to the complex structures and needs of the world? Such had been the original and genial inspiration of Vatican II itself; any evaluation twenty years later had to concentrate on those same questions. The answers were expected at the General Secretariat by September 1, 1985. However many factors contributed to delays so that the deadline was not respected. The General Secretariat had received only eighteen answers by September I. In the end, however, the result was quite satisfactory: 73.75°70 of the answers'(out of a possible total of 141) were received in time to be incorpo-rated in a summary which reflected the different regional realities, cultures and problems and which~ represented in an objective way the situation of the Church twenty years after the closing of Vatican II. Not every single response to the questionnaire had the same value or authority; some were very detailed while others remained rather schematic; some reflected the thinking of the bishops while 0thersdrew on a large grass-roots response; some had been fully discussed and formulated by the bishops in conference, while others were the work of experts or the secretariat of a conference; some replies reflected rather local concerns while others definitely attempted to see the problems at the level of the Universal Church. All taken together, however, gave a true image of the situation in the Church. I want to share with you a particular observation with regard to this consultation: the formal answers which we received were not the final answers! After the national hierarchies mailed in their submissions, reflection and discussion continued at the level of the single bishop or layperson as well as in the circles of experts, theologians and ecclesial groups or communio 806 / Review for Religious, November-December, 1986 ties. Many bishops arrived thus at the Synod with different ideas than those expressed in the answers of their respective Conferences. The Final Product The 1985 Synod issued two documents which I am sure you are all familiar with. I feel therefore dispensed from recalling the content of the "Message to the People of God" or of the "Final Report." I only want to clarify a few points. In the media, the fact of the immediate publication of the Final Report was highlighted as an unusual event. Some saw it in terms of a victory of the bisl~ops who wrested this concession from the Pope. The truth of the fact is somewhat different. Every Synod transmits the result of its exchange for consideration to the Holy Father in the form of a report or a list of proposals, or even by entrusting all relevant working papers to the Holy Father, who then decides in what form the results of the Synod will be made public. After the Synods of 1974, 1977 and 1980, the Pope published an "Apostolic Exhortation" in which he presented the results of the Synod. After the 1983 Synod on "Reconciliation and.Penance" however, John Paul II enlisted the collaboration of the bishops elected to the Council of the General Secretariat in preparing a "Post-Synodal Exhortation." During the preparatory phase of the 1985 Extraordinary Synod, many different possibilities for coricluding the Synod had been examined, and the Holy Father did not exclude any, postponing his decision until the Synod had finished its task. When the reports of the small language group~ were presented to the assembly halfway through the proceedings, it became clear that they contained a very rich material, reflecting a large consensus among the participants in evaluating Vatican II's impact and in proposing ways to promote its further implementation. It was then decided to ask the Rappor-teur to .try drafting a final report that would reflect the consensus and the richness of the contributions. This report was debated and finally voted upon. Separate votes were taken on eighteen different sections of the report, and the approval of each one was almost unanimous. In his closing r.emar~s, which followed immediately after the proclamation of the results of the final balloting, the Holy Father stated: Right from the beginning of this Synod, it has appeared clearly how much all those who. were called to participate in it truly shared in its objectives. The results of your work--contained in the "Message" and in the "Final Report"--are witness to your clear-sightedness and your diligent care as well as to your fine ecclesial sense . Therefore, with joy and with sincere gratitude I accept from your hands the "Message" and the "Final Report" which demonstrate this sense of communion: with my consent these docu- The World Synod of Bishops / 807 ments will be rendered public. May the Lord see to it that they bear abundant fruit. It is now your task to ensure that the great force and the awareness of the importance of the Council penetrate deeply into the Universal Church, into your particular churches, and into the various communities. With these words, the Holy Father indicated his approval for the publica-tion of the "Final Report," and manifested at the same time his profound sense of mission and of collegiality. What the "Final Report" makes especially clear is that the Second Vatican Council is the most important event for the Church in the twen-tieth century. The Council offered orientations and answers not only for the questions of the last twenty years, but for the problems of the future as well. The total richness of the documents of the Council, taken together and not separated one from the other, consists in that it explains what the Church is and how she must be Church in the world. The Extraordinary Synod exploded as it were a number of myths which got hold of the minds of many Catholics in the years after Vatican II, and which conditioned the implementation of the Council teaching. Allow me to list just a few. 1. The myth of the primacy of the pastoral over the doctrinal. The "Final Report" affirms: "Special attention must be paid to the four major Consti-tutions of the council, which contain the key for the interpretation of the other Decrees and Declarations. It is not licit to separate the pastoral character from the doctrinal vigor of the documents." 2. The myth of presenting the Vatican Council as a mere historical event, to be left behind as soon as possible in order to work towards Vatican III. The teachings of Vatican II, although looking at the Church and her mission in the light of the prevailing situation, remain valid because they recall funda-mental tenets of the faith and of the Church. 3.The myth of the contradiction between the teachings of Vatican I and Vatican H. The 'Final Report' states: "The Church is one and the same throughout all the Councils." 4. The myth of the preeminence of the spirit over the letter of the Council. The "Final Report" affirms: "It is not legitimate to separate the spirit and the letter of the Council." 5. The myth that pluralism in doctrine o f faith is the way of the future. The "Final Report" states: "The pluralism of fundamentally opposed posi-tions., leads to dissolution, destruction and the loss of identity." 6. The myth that human development is to be promoted without reference to the mystery of the Chu, rch. The "Final Report" says: "It is. necessary to put aside the false and useless opposition between the Church's spiritual mission and diaconia for the world." 81)8 / Review for Religious, November-December, 1986 7. The myth that any meeting of the world episcopate dissolves auto-matically into opposing camps of North versus South, of East versus West, of liberals versus conservatives. The openness of the debates and the fraternal spirit that was evident from the very first days of the Synod made manifest that there was complete unity. 8. The myth of the intended "'restoration, "" The Bishops affirmed: "The Synod has been for us an occasion which has allowed us once again to experience communion in the one Spirit, in the one faith and hope, and in the one Catholic Church, as well as in the unanimous will to translate the Council into the practice and the life of the Church." We leave to history the final assessment of the Extraordinary Synod of 1985. However it is not presumptuous to state that it was, in many ways, a truly extraordinary event in the life of the Church. The Ordinary Synod on the Laity, 1987 The Synod of Bishops reconvenes in 1987, in ordinary general session, to discuss the "'Vocation and Mission of the Laity in the Church and in the World Twenty Years After the Second Vatican Council." Inevitably the bishops will return yet again to consider the nature of the Church and the responsibility of all baptized for her mission and ministry. The 1985 Extraordinary Synod has provided us with the right theological context in which to prepare for the Synod on the Laity. As you know, the Synod on the Laity was originally scheduled for 1986, The announcement by the Holy Father of an Extraordinary General Session of the Synod in 1985 made it advisable to postpone by one year the con-vening of the Synod on'the Laity. In so doing, the Holy Father acceded to a suggestion that was made by the many bishops' conferences who feared not to have sufficient time for a thorough preparation and consultation with the laity. The deadline for the submission to the Synod Secretariat of con-tributions by the bishops' conferences was therefore extended by six months to May 1, 1986. Not the First Synod on the Laity? The coming Ordinary General Session of the Synod of Bishops will not be the first that deals with the laity. A simple enumeration of the arguments discussed at the past Synods readily demonstrates the continuing and signi-ficant attention which the Synods have devoted to th& theme of the laity. Thus we had the 1971 Synod with its double theme of "Justice in the World" and the "Ministerial Priesthood." Both topics had a particular relevance for the laity: the first in that it touched upon the role of the Church in society--a privileged field of activity for the Christian laity, and the second The World Synod of Bishops / 809 which explored the ministerial priesthood in its connection also with the common priesthood of all the faithful. The 1974 Synod on "Evangelization" recognized and explicitly promoted the specific mission of the laity. It stated: "Lay people, whose particular vocation places them in the midst of the world and in charge of the most varied temporal tasks, must for this very reason exercise a very special form of evangelization." While the 1977 Synod on "Catechesis" stimulated further appreciation of the role of the laity, especially with regard to youth, even more so did the 1980 Synod in its presentation of the Christian family as the primary and basic form of secular vocation and mission in the Church. Finally, the Synod of 1983 recognized and promoted the task of lay people in the work of Christian reconciliation, which finds expression not only within the ecclesial community but also within human society. Reconciliation is not only a personal challenge for each Christian, but a corporate task for the laity. This summary listing of the topics of the Synods amply demo0strates how the Church, through one of her more important institutions, has taken to heart the deepening of her understanding of the vocation and mission of the laity. It could not have been different, since it was one of the major thrusts of the Second Vatican Council to enhance and promote the partici-pation of the laity in the mission of the Church for the salvation of the world. How Was the Theme for the 1987 Synod Chosen? After twenty years of existence, the Synod of Bishops has developed its own procedures and methods, which are all specifically "synodal." This applies also to the selection of a theme for the Synod. At every Ordinary Synod, towards the end of the proceedings, an open debate is organized on possible themes for the next Synod. The Synod Fathers then express their preferences, indicating at the same time why they propose one topic: rather than another. Already at this stage some themes emerge as being especially timely. Immediately after the closing of the Synod, the General Secretary con-tacts all the patriarchs and metropolitans of the Catholic Oriental Church, the heads of the departments of the Roman Curia, and the presidents of national and international conferences of bishops, inviting them to indicate a theme of their choice. This step is necessary since an Ordinary Synod con-sists only of a relatively small number of bishops, and it is imperative to hear from all bishops through their respective conferences. When all the replies have been tallied, the fifteen members of the Council of the Synod Secretariat are then convened to examine the material and 810 / Review for Religious, November-December, 1986 to formulate more adequately the themes that seem to emerge. Such a further step is necessary because many suggestions from the bishops' conferences will sometimes deal with the same general topic but under different aspects. The top three themes are then prepared for presentation to the Holy Father, who, as the President of the Synod, sets the agenda and determines the topics to be discussed. Up to now, the Holy Father has always been able to honor the results of the consultation, and has steadfastly chosen the theme that emerged as number one. "Vocation and Mission of the Laity in the Church and in the World, Twenty Years After the Second Vatican Council" was requested. The Holy Father, acceding tO this request, told the members of the Council of the General Secretariat on May 19, 1984, the following: It is not difficult to grasp the motives for such a convergence of opinion. In reality, the mission of the laity, as an integral part of the salvific mission of the entire People of God, is of fundamental importance for the life of the Church and for the service which the Church herself is called to render to the world. Among the different motives which have been presented in favor of the theme, the following can be singled out. Within the context of the specifically secular vocation and mission of the laity, there have been numerous posit.ive results and achievements, such as the commitment of many lay men and women in the area of human development, social justice, human rights, peace and international solidarity, politics, human labor and culture. There are also in this area a number of problems which require critical evaluation. Two tendencies which are prob-lematical and raise questions cannot be ignored. A first tendency concerns those among the laity who are so influenced by secularism and by the values, or non-values, of the world that they no longer see that their whole activity in the temporal order is necessarily linked with their faith. This is the case of those men or women who engage in social, political, economic or cultural activity and feel that the inspiration and motivation for their commitment must be found outside their faith. It is the case as well of Catholic public officials who in order to serve all their constituents assume that they must promote positions or norms of behavior which are in contradiction with their faith and their Catholic identity. Another tendency exists where Christians believe that they can carry out their mission by abstaining from any involvement in the problems of society. They withdraw into a purely spiritual or devotional world and close in upon themselves or upon the very private circle of any group or movement to The World Synod of Bishops / 811 which they belong. The Council has very clearly stated that "by reason of their special voca-tion it belongs to the laity to seek the kingdom of God by engaging in the temporal affairs and directing them according to God's will." The same Council also noted that "the laity can be called in different ways to more immediate cooperation in the apostolate of the hierarchy" and that "they have the capability of being appointed by the hierarchy to some ecclesial offices with a view to a spiritual end." In accordance with this conciliar doctrine, a more direct and wider participation of the laity in the pastoral activities of the Church came about. But together with this positive develop-ment, there exists also on the part of some of the laity a far more extensive and stronger demand fo~: access to various "ecclesial ministries." Not all lay participation in ecclesial ministries is without problems. In some local churches, one notices a tendency to restrict the mission of the laity to ecclesial ministries only. This can involve the danger of confusion with regard to the correct understanding of the respective missions of the clergy and of the laity in the Church. We thus see in some situations a real attempt at "clericalization of the laity," while at the same time we assist at the phenome-non of the "laicization of the clergy," when the latter take over the specific mission of the laity in temporal affairs by becoming merely social workers, or p61itical activists. These and other phenomena derive from a particular interpretation given to the vocation and mission of the laity in the Church and in the world presented by Vatican.II. If that interpretation is not correct, the vocation of the laity will not be ~ruly lived out, with the result that harm is done not only to individuals and groups but to the entire ecclesial community. The latter's credibility is impaired and its pastoral efficacy is restricted. It is therefore clear that the doctrine of the Council on the participation of the laity in the mission of the Church and on their own specific mission in the world must be studied in depth at this time. The Preparation of the Synod As soon as the theme of the 1987 Synod had been established, the Secretariat of the Synod invited the bishops' conferences, the Pontifical Council for the Laity and other representative bodies to submit their views on how to approach the theme. The answers were examined first by a task force of theologians, and afterwards by the members of the Council of ti;e General Secretariat. Following the indications contained in the answers from the bishops' conferences and the guidelines elaborated by the fifteen members of the Council, the General Secretariat then produces a preliminary paper called Linearnenta or "outline of the theme." 812 / Review for Religious, November-December, 1986 The Lineamenta has been sent to all the Hierarchies, not as a working paper for the Synod, but as a help for further study of the theme and for wider consultation in all Local Churches. The outline document is in no way--nor does it pretend to be--a complete and logically ordered treatment of the theme. Neither is it an outline or a draft of a possible future synodal document. It aims to offer a point of departure for analysis, discussion and reflection on the laity: on the doctrinal and pastoral aspects of the question, on values and needs, on achievements and diffict~lties. Its main aim is to stimulate discussion and help the Local Churches deepen their own thinking in. the matter. In the covering letter which accompanied the Lineamenta, the General Secretary insisted that the consultation not be limited to the bishops or to specialized commissions of the bishops' conferences. The letter strongly emphasized that the very nature of the theme, as well as the direct experience of those who fully live their vocation as lay Christians, demand a large scale consultation of the laypeople themselves. This consultation should not be limited to comments on the Lineamenta only, but should continue up to the opening of the Synod itself, so that the participating bishops can truly reflect the situations and expectations of the laity in their particular Churches. Past experience has proven that such a consultation can be a truly bene-ficial event for the Church. It can initiate a process of deeper awareness of all the faithful concerning their own baptismal vocation. In preparation of the 1980 Synod on the Family, the Bishops' Conference of France was able to collect fifty thousand answers from groups and families. Prior to the 1983 Synod on Penance and Reconciliation, the Bishops of Chile gathered twenty-five thousand answers from parishes and small ecclesial communities. The very process of the consultation cannot but have d profound impact on the life of the Local Church when it is carried out at all levels. In order to facilitate a consultation at the grass roots level, the Lineamenta was published in seven languages, and bishops' conferences have translated the document into many more local idioms. It has become one of the most widely distributed texts. At the end of the three chapters of the Lineamenta some questions have been formulated. The answers to the questions, duly synthesized at the level of the bishops' conference of each nation and supplemented by any con-sideration which the bishops themselves might add, will then serve as the basis for the "working paper" which we hope to forward to the future par-ticipants sometime before the opening of the Synod. As of May 1, the cutoff date for the submissions from the particular churches and bishops' conferences, the Secretariat had received answers to the questionnaire from a grand total of three conferences of bishops! The The Worm Synod of Bishops / 813 Extraordinary Synod has certainly interfered with the preparation of the Synod on the Laity. But I also feel that Synods which follow too closeiy must allow sufficient time for a thorough preparation in a way that the whole People of God can feel involved. When I left my office some days ago, the submissions had begun to arrive in larger numbers. Within the next month a Task Force of experts--priests and laity-~will study all the responses and prepare an outline for the working paper (Instrumentum laboris). The fifteen cardinals and bishops, members of the Council of the Synod's General Secretariat, will discuss and finalize ~the outline at the next Council meet-ing, October 8-11. It is clear that the preparation, of the Synod constitutes a unique chal. lenge but also a sterling opportunity for lay men and women to undertake an assessment of their own involvement as baptized Christians in the Church and the world. For the whole Church, it will be an occasion to deepen the understanding of the true nature of the Church on the eve of the Third Millennium of her history. It is an occasion that the Church cannot afford to miss. For Catholic professional media people, the coming Synod offers the possibility to look at their own involvement in the Church and in society, and to assess the role they are called to play as Catholics and as communi-cators. But at the same time the whole People of God, pastors together with the laity, must reflect on the sacredness of the communic~ator's vocation, charisma and ministry. I hope that the following remarks may somewhat contribute to this process of reflection on your part. The Synod and the Media The surprise announcement of the Extraordinary Synod and the relatively short time allotted for its preparation attracted right from the beginning an unusual amount of comment and speculation. Within the Catholic Church, some seemed to fear that the Synod would be used to point the Church in a new direction, signaling a kind of retreat from the principles and attitudes of the Second Vatican Council. Some, on the other hand, saw the Synod as providing an opportunity to identify and correct what they judged to be the mistakes and abuses of the past twenty years. Most however--and this contrary to the impression given by the mass media in the months preceding the Synod--accepted the Synod gratefully as an oppor-tunity to deepen their understanding of the Council, while others, of the younger generation, hailed it as a welcome occasion to discover for the first time in a deeply personal way the message of Vatican II. In spite of the clearly stated intentions of the Holy Father, a debate con-tinued to rage well up to and into the time of the Synod itself. Taking into 814 / Review for Religious, November-December, 1986 account that some media people have difficulty not to inject into their report-ing their own perceptions and biases, the future debate at the Synod was presented erroneously as a battle between liberals and conservatives. Some seeds of misunderstanding concerning the aims of the Synod may also have been found in the polarization which exists today within many sectors of the Catholic community concerning the nature of the Church and her role. Not a few h~ve retained a position which has not moved beyond the First Vatican Council, and see the Church almost exclusively in structural, institu-tional terms. They have not given enough weight to the work of the Second Vatican Council. They have failed to recognize the essential truth that the Second Vatican C6uncil does not contradict the First Vatican Council, but complements it. The primacy and infallibility of the pope, defined at the First, are not contradicted but developed further at the Second Vatican Council by a fuller consideration of the role and ministry of the bishops. The Second Vatican Council lays emphasis, then, on the collegiality of bishops, on their respon-sibility for their own dioceses and for the good of the Universal Church, on the true nature of the diocese as the Church of God in each locality, and on the dignity and calling of all the baptized. Part of the Church's task in the past twenty years has been to try to find ways of expressing these complementary truths of the First and Second Vatican Councils in struc-tures and attitudes that do justice to both. Inevitably we have failures as well as successes to look back on. But some people have never accepted that that effort had to be made. Others have failed to see how the Church relates to the modern world. In the past, some Christians saw nothing but threat and danger in the world. According to those, the Church stood apart from the world and tended to oppose, reject and condemn it. The Second Vatican Council taught that the Church must be open to the world, its aspirations and struggles, and seek to provide it with a soul and a conscience. Because of those and similar factors, some Catholics came to view the Extraordinary Synod as a moment simply of crisis or conflict. They failed to understand that there is a very real sense in which the life and work of the Church, of a Council as well as of a Synod, can only be seen through the eyes of faith. Many, however, and towards the beginning of the Synod they were a majority, acknowledged the true intentions of the Holy Father. This progres-sive acceptance of the objective and of the true nature of the Extraordinary Synod was the result of many converging factors. The Holy Father himself spoke repeatedly, on the occasion of the Angelus prayer on Sundays, of the teaching and orientations of Vatican II. Bishops, bishops' conferences, The World Synod of Bishops / 815 theologians and lay people engaged, everywhere in a process of further reflec-tion about the Council. Each in their own sphere and field, they began to take stock of where they stood and what ,they had done to implement the Council. And so it could be said that even before the Synod convened its objectives had already been partially achieved through a greater awareness of the total richness of Vatican II for the Church of today. The media interest during the Extraordinary Synod was exceptional. Over and beyond the two hundred fifty journalists with permanent accreditation to the Holy See, some four hundred ten correspondents from thirty-four countries came to Rome for the sole purpose of covering the Synod event. The media of the whole world followed the 1985 Synod with more interest than any of the preceding Synods. Never had the Church attracted so much attention since the days of Vatican II, not even during the Conclaves of 1978, nor even on the day the Pope was shot. The large majority of media professionals.~faithfully reported the true content of the proceedings and of the concluding documents. Wherever I went after the Synod, I was truly amazed at seeing how most of the people that I met had a correct knowledge and understanding of the Synod. And yet, some publications still keep hammering away at the so-called secrecy of the synodal process, at the insufficient briefings or press releases, at the reluctance of Synod officials to talk, at the exclusion of the journalists from the Synod Hall during the meetings, and so on. I will not endeavor to give a deta!led account of all that was done before and during the Synod in order to improve the flow of information. I can only pledge that Archbishop Foley and myself are determined not to put aside any legitimate suggestion that will contribute to better and more objec5 tive information. Today, I only want to share some general observations regarding the relationship between the media and Synod, hoping that those of you who will cover the next Synod may be helped in their task. 1. A Synod of Bishops is an event that must totally and specifically be seen in the context of the Church. Information on ihe Synod has to do with the image of the Church. When one speaks of the image of the Church, there is more at stake than "image" understood in a public relations sense. Something far more fundamental is at stake, namely the self-understanding on the part of the Church of her very nature and mission. Upon that self-understanding or "image" so much else depends, and, in the case that con-cerns us here, on it depends the understanding of the nature and functioning of a Synod of Bishops. 2. The Synod of Bishops is not an ecumenical council where all the bishops of the world, together with the pope, exercise directly and collegially the supreme authority in the Church. The Synod, as set out in the Code 816 / Review for Religious, November-December, 1986 of Canon Law, is a limited group of bishops who have been chosen from different regions of the world, and who meet at stated times with the pope-- normally every third year. The scope of such meetings is threefold: to fos-ter closer unity between the Roman Pontiff and .the bishops; to assist the Roman Pontiff in safeguarding faith and morals and in strengthening ecclesiastical discipline; to consider questions concerning the Church's activity in the world (Can. 342). It is the role of the Synod of Bishops to discuss the questions on the agenda and to formulate suggestions, but not to decide the issues or to issue decrees, unless the Roman Pontiff in certain cases has endowed the Synod with deliberative power, and even in this event, it is the pope's prerogative to ratify the decision (Can. 343). It is most important to be clear on this point. 3. It is important to realize that the Synod of Bishops is directly under the authority of the pope, who convenes its assembly, ratifies the election of its members and appoints other members, determines the agenda, presides over the Synod and brings it to conclusion (Can. 344). The Synod, then, is not to be seen as a kind of constitutional "check and balance" to the authority of the pope; it is most certainly not an alternative or rival authority; it is one means by which the bishops of the world are given an opportunity to collaborate with the Holy Father for the good of the whole Church. The bishops gathered in Synod together with the pope are not called to promote their own priorities. In listening to and in exchanging with their brother bishops from all continents, they try to achieve a consensus regarding specific recommendations which they wish to propose to the pope. While aware of the needs of their own particular Churches, they must view all questions from the perspective of the universal good of the Church, and thus give equal consideration to the situations prevailing in their own dioceses or nations, as to those of the most distant regions and peoples. 4. The synodal process is unique and cannot be compared with any other process of group dynamics. In a Synod, bishops come together in function of the episcopal mission which they received through sacramental ordination. A Synod will therefore always be first and foremost an event with a spiritual dimension. All through the days of a Synod, bishops open their hearts and minds not only to their brother bishops but to the voice of the Holy Spirit. They allow their convictions to be shaped by human reasoning, by speak-ing out and by listening, by dialogue and discussion, but above all by their willingness to accept the message of Jesus Christ, while together they fathom its depth and relevance under the inspiration of the Spirit. It is therefore normal that at the end of a synodal process bishops approve proposals and express ideas which they did not hold at the beginning, or which differ from what had been stated by their own conference of bishops before the Synod. The World Synod of Bishops / 817 The process of discernment is so essential to the Synod that it should not be made dependent on the ebb and flow of public opinion. That process would be hampered or even distorted if bishops were concerned more with posturing for the media back home than with the collegial search for insight and consensus. 5. Religious editors and correspondents are by and large professionals in the true sense: they know their business and they have a thorough under-standing of the business of the Church. However, time and again some media send to the Synod correspondents who have earned their kudos on the polit-ical scene but are mere apprentices when it comes to Church activities and religious events. The editor of a serious national newspaper or wire service would not dream of sending one of the staff to cover the tennis open unless he or she had demonstrated a solid grip of the intricacies of the game. Nor would a network dispatch to the Pentagon a reporter who has never heard about military strategy, tactics and hardware. And yet, at every Synod we meet media people who see in the Church nothing more than just another political convention or parliamentary assembly where all results are produced through a majority vote. They do not know that the magic of the majority vote does not work when it comes to the formulation of theological principles or moral doctrine! It is not fair to the professional integrity of journalists when they are put in a position of having to relate or interpret events and statements that are totally outside the scope of their qualifications. Goodwill and hard work are not always substitutes for expertise, knowledge and com-petence. A lack of knowledge about religious matters or Church affairs may lead a correspondent to discard whatever news or issue cannot be reduced to "material" or "secular" or "political" categories. 6. A Synod is also a good place to observe trends that are developing in the Church. The last Synods have clearly shown how the presence of bishops from Third World countries is becoming stronger and more influ-ential. Their voices are listened to with greater interest, all the more so since the churches in Africa, Asia and Latin America often present a picture of dynamic growth and joyful celebration that we so sorely miss in many of the churches in the Western world. The Church is no longer Eurocentric or Occidental. Yet among the journalists and correspondents at the Synod, the overwhelming majority comes from Europe and North America, a situa-tion that accurately reflects the distribution of media power in today's interna-tional community. As a consequence, churches in the Third World are almost totally dependent on secondhand information from western sources, except in the case of the few diocesan bulletins that have the good fortune of receiv-ing reports from their own bishops, faithfully composed at the end of each week during a Synod. 818 / Review for Religious, November-Decetnber, 1986 The situation of the Third World churches merits our attention. It is important, therefore, to become more fully aware of the information needs of the younger churches. Media persons should ask themselves whether some-thing more could be done by their publication, by their diocese, at the level of the national Church, particularly of such entities as the Catholic Press Association. It should not be too difficult to come up with some truly imaginative projects, such as sponsoring a religious correspondent from a Third World Church to theupcoming Synod, or organizing internships for young'journalists from Africa or Asia or Latin America who could accom-pany a Western staff to the Synodl These have the means, and I am sure also the motivation, to find a solution to a problem that cannot be solved by them alone, but that will never be solved without their help. I conclude my remarks. Every Synod of Bishops deals with some aspect of the truth of the Church, and always with the entire truth of the Gospel message. The service which the communications media render is, to use an expression dear to John Paul II, "service of truth." In the realm of religious information, the medium cannot be separated from the message of the Lord. We live in an age of increased complexity, confusion and helplessness. In a time of great change and upheaval, there is always, in the Christian com-munity, the human urge to withdraw in a Church-under-siege mentality, to become obsessed with difficulties and dangers, or to suffer paralysis from too much analysis, In the Church we always have a fair share of prophets of doom, those that pull their hair and wring their hands in lament for the loss of faith in our society, while in their own lives they fail to witness to the truth of the Gospel message. Such prophets of doom deny the power of Pentecost and the working of the Spirit, and go forth to proclaim the Good News. In a very special way Catholic media people must be the bringers oftruth, the heralds of the Spirit and the witnesses of love of the Father as revealed in Christ Jesus. The streets and the squares of our cities and villages are teeming with people who wait to hear the truth of the Lord Jesus. We cannot fail them. Pilgrim and Penitent: Direction and Sacramental Reconciliation Shaun McCarty, S.T. Father McCarty writes in his covering letter: "It seems like ages since I've sent in any-thing . A stint on our general council broke the flow of writing." Actually his last article was in 1978, and was entitled: "Religious Roots: Knowing and Owning Our Own Story." He may be addressed at Holy Trinity Mission Seminary; 9001 New Hampshire Avenue; Silver Spring, Maryland 20903. The emergency call from my niece came early one Friday last winter. Her seven-year-old was balking at the prospect of first confession with her class several weeks hence. Reassurances seemed of little help. But Heather was willing to talk with her great-uncle. Faced with the formidable task of meeting with a seven-year-old (I'm used to dealing with grown-ups!), I agreed to come over after school that day for., what? Was it to be penitential catechesis? Spiritual direction? Pastoral counseling? Talk about intimidation! In my own mind I settled for just an avuncular chat! Some hours later, I found myself in peripatetic fashion sloshing through the melting snowbanks at a local park. In between kicking her patent leathers into every icy puddle along the way (and stopping to watch a freight train pass), Heather's predicament unfolded. (It's O.K. to write about this. She said I could tell.) Yes, she was clear about the meaning of the sacrament (she called it "reconciliation" !) and about the ritual involved. Yes, her God-image was in good shape (God was her "friend"). No, she didn't have trouble telling God she was sorry when she didn't behave properly (though she did have some trouble telling her brother!). No, she wasn't afraid of the priest (he was "real nice" with the kids). What her hesitation came down to was: (a) she didn't want to have to 819 820 / Review for Religious, November-December, 1986 tell all her sins to anyone (at least no one "outside the family!") and (b) she was afraid that, if she did, the priest would tell her parents (apparently they didn't count as part of "the family"!) After some reassurances that lots of grown-ups had difficulties with confession (she was surprised that grown-ups had to go too!), but many I knew found it very helpful. I asked if she thought she might give it a try. Her response: "I'11 have to think it over." By that time we were back to the house. It seemed right to end this avuncular chat at this point. There is a certain irony in what appears to be a simultaneous rise of interest in prayer in the United States~ and a sharp decline in the number of sacramental confessions by "grown-ups" in the last two decades.2 Nor is the latter decline limited to the United States. Church-wide concern was manifest at the Sixth General Assembly of the Synod of Bishops which addressed "Reconciliation and Penance in the Mission of the Church.''3 At the close of the synod, Pope John Paul II called for a "contemporary penitential catechesis." With personal prayer "up" and sacramental confessions "down," there has been correspondingly an increased search for spiritual directors and a decreased demand for confessors. Perhaps it would be mutually advantageous for both the sacramental ministry of reconciliation and the non-sacramental ministry of spiritual direction to see them in relationship to one another. That might be one step toward a contemporary catechesis, hopefully leading to a deepened understanding and appreciation of both ministries. It is my purpose here neither to analyze the reasons for this simultaneous rise and decline, nor to trace the historical development of either ministry to any great extent. Rather, I shall explore some distinctions'and similarities between the two; weigh the comparative merits of keeping them together or separate; and, finally, suggest ways in which the two ministries might be kept correlative and complementary in the lives of Christians called to be both pilgrims and penitents. My two basic premises are: (1) it is generally helpful and sometimes necessary to talk about one's experiences of both grace and sinfulness; (2) spiritual direction and the sacrament of penance are two distinct, but not necessarily separate forms of pastoral care providing forums for such sharing. The choice is not to be pilgrim or penitent; it is how, when and where to assume the modality of each. I use the term pilgrim in a symbolic sense to indicate a person's graced movement towards God which often leads to spiritual direction; I use the term penitent in a symbolic sense to indicate a person's movement away from sin which often leads to confession. To expand the symbols somewhat, a pilgrim might be described as one Direction and Sacramental Reconciliation / 821 who chooses to embark on an intentional faith-journey. The journey becomes intentional to the extent that a person makes a commitment to give serious and consistent attention to the quest for holiness of life as a disciple. Life becomes a faith-journey to the extent that one believes in and acts as though there is a transcendent dimension to all reality and belief in a God who con-tinues to provide for and to guide creatures as they move through life. There is an outer dimension to this journey as the pilgrim interacts with people, places and events that occur in providential sequence and become part of one's sacred geography. There is an inner dimension to this journey as the pilgrim follows a path that leads to deeper union with the divine. Above all, the pilgrim style is prayerful in that, it provides for uncluttered space for reflection so that the people, places and events of the journey can become revelatory of God's beauty, design and call. For help with this discerning prayer, pilgrims often seek out spiritual directors who act as companions, counselors, guides for the journey. ,. As a symbol, a penitent might be described as one involved in an ongoing process of conversion as a sinner loved by God who shows a spirit of true penitence in seeking forgiveness of sin and reconciliation within the community of believers. Conversion is a lifelong process of allowing the grace of God to unify and to free our divided hearts for perfect love. It is a movement away from self-absorption and towards self-surrender to God's designs. True penitence involves knowing and owning the reality of one's sins, being sorry for them and seeking forgiveness. This inner disposition of penitence becomes outwardly manifest in acknowledging one's sins not just to God, but to another who, as an agent of reconciliation, can enable the process of for-giveness. This mediation can happen in both sacramental and non-sacra-mental ways. Sacramentally it can occur in baptism, anointing and Eucharist as well as in penance. Non-sacramentally, it can happen in a variety of ways including healing services, therapeutic counseling or just a talk with a trusted confidant. There is a splendid example of this latter means in the Fifth of Alcoholics Anonymous' Twelve Steps which states: "Admitted to God, to ourselves, and. to another human being, the exact nature of our wrongs.''4 Prescinding from any canoncial necessity, A.A. attests to the efficacy of confessing to another human being: This practice of admitting one's defects to another person is, of course, very ancient. It has been validated in every century, and it characterizes the lives of all spiritually centered and truly religious people. But today religionis by no means the sole advocate of this saving principle. Psychi-atrists and psychologists point out the deep need every human being has for practical insight and knowledge of his own personality flaws and for a discussion of them with an understanding and trustworthy person. So 822 / Review for Religious, November-December, 1986 far as alcoholics are concerned, A.A. would go even further. Most of us would declare that without a fearless admission of our defects to another human being we could not stay sober. It seems plain that the grace of God will not enter to expel our destructive obsessions until we are willing to try this.5 Finally, a penitent seeks reconciliation within the community of believers. Since one's sins break or fray the bonds of relationship and tend to alienate or isolate the sinner, there is need to seek at-oneness with others who have been affected by one's dark deeds, words or omissions. And this applies to societal as well as personal sin. For help in seeking forgiveness and recon-ciliation, penitents often seek confessors and confidants with whom they can share their failings and seek absolution. Distinctions Between Spiritual Direction and the Sacrament of Penance Before drawing distinctions between the two ministries, a brief historical sketch of the roles of confessor and spiritual director may prove illuminating. In the tradition of the Eastern Church, there has always .been a clear distinction between confessor (parish priest) and spiritual director (starets). According to P. de R6gis: One confesses to his parish priest, and does so by way of an ecclesiastical obligation. He thus accomplishes a duty of community life. However, he goes to the starers solely with the pure desire for personal perfection . A second trait sets the starets completely apart from the confessor. He is chosen not because of his priestly character, but solely because of his charis-matic gifts which people think they see in him. This situation, without doubt, has always existed everywhere, and it was St. Francis de Sales who recommended that we choose our director carefully from "among ten thousand . ,,6 In the tradition of the Western Church, spiritual direction came to be increasingly combined with sacramental confession, a development that paved the way for the later "confession of devotion.''7 A significant influence in the development of Western sacramental prac-tice has been that of St. Alphonsus Ligouri who, in explaining the duties of a confessor, declares that one of the most important of these duties is that of "directing devout souls.''8 B. Haring reflects this strong Alphon-sian tradition of uniting the role of spiritual director with that of confessor: The confessor must also form the conscience of his penitent to an awareness of the obligation to grow in the love of God . The confesso~:'s role is to guide the penitent through the various pathways to holiness, lighting the way to Christ by helping him to develop a fuller prayer life.9 Others who highlight the liturgical role of the confessor tend to separate Direction and Sacramental Reconciliation / 823 more the ministries of spiritual director and confessor as, for example, L. Hamelin: Nor is the priest I encounter in this sacrament primarily a director of con-science. All the better if he is this, since such direction is a felicitous pro-longation of confession. But it is not essential to the sacrament of reconciliation that the confessor be a good director. The important thing is that he is charged with a mission, namely, the proclamation of the world's salvation. ~o Notwithstanding a variation of stress on the confessor's role as spiritual director, certain distinctions between the ministries of spiritual direction and the sacrament of reconciliation can be made on the basis of purpose (why), minister (who), content (what), process (how), time (when), place (where) and recipient (for whom). These are not meant to be sharp distinctions. Often what happens more properly in one forum occurs also in the other, but in a more secondary way. For example, healing can happen in direction; prayer does occur in the sacrament. Purpose (Why?): Spiritual direction aims primarily at enabling growth in a person's relationship with God and with others in Christ. In addition to proclaiming the world's salvation, the sacrament of penance aims primarily at mediating God's forgiveness and a person's reconciliation with God, self and others. As A. Von Speyer says, "To put the matter simply, we may say that the main function of the confessor is to set free from sin, that of the director to foster growth in divine love.''~ A further distinction should be made within the sacrament itself -- that of penance as a sacrament of necessity, following mortal sin and that of devotion, useful for spiritual progress. This classical distinction is repeated in the revised Rite of Penance (1973) in numbers six and seven, yet, as L. Orsy points out: Strangely enough., it seems that these two distinct operations of penance are lost from sight; the very term "reconciliation" is used indiscriminately for both, although in its proper sense it should be used for those who "have left the house of their Father," not for ttiose who have remained there.~2 Minister (Who?): The present complex practice of the Church is that confessors be ordained priests with faculties granted by an Ordinary for the administration of the sacrament to specified individuals or classes of people. Spiritual directors, on the other hand, do not hold formal office in the Church. Ideally, they are those charismatically gifted and who have the requisite knowledge, experience and skills to enable spiritual growth, and who are sought out by the community. Content (What?): The focus of content in spiritual direction is on the God-consciousness in a person's life and how that person is responding to 824 / Review for Religious, November-December, 1986 what is heard/seen/felt. The ministry of direction embraces the entire range of a person's religious identity. Key are the questions: Where is God and his offers of grace in the experiences of my everyday life? What are God's desires for me? What am I doing about it? In the sacrament of penance, the focus of content is on a person's need for the forgiveness of sin by an all-loving and merciful God. Key are the questions: What is the shape of my sinfulness for which I am sorry and seek forgiveness? Can I experience God as merciful and myself as a loved sinner? Process (How?): Confession takes place in the internal sacramental forum according to a prescribed rite and is governed by specific laws. In the revised Rite of Penance, there are three modes of sacramental celebration: two com-munal, one individual. For individual, auricular confession, there are pro-visions for praying with and for the penitent, sharing of texts from Sacred Scripture, listening compassionately to the confession of sins on behalf of God and the community, helping to discern the spiritual situation of the penitent, conveying the forgiveness of God by absolution, expressing the exigence of God's call to conversion by the imposition of an appropriate penance and possibly offering counsel as it seems fitting?3 Spiritual direction takes place in the internal, non-sacramental forum, does not follow any set ritual, noris it generally governed by specific legis-lation beyond the basic norms of moral conduct. Direction involves an inter-personal exchange helpful in discerning God's action in the life of the directee. It proceeds according to a style congenial to a particular director and direc-tee, though there are dynamics foundational to all healthy spiritual direction. Time (When?): Spiritual directors meet with directees on a regular basis determined by a working alliance/contract/covenant mutually agreed upon. Penitents are obliged to receive the sacrament of penance as soon as feasible following mortal sin. For confessions of devotion, frequency rather than regularity seems to be the norm suggested for current Church practice. Place (Where?): The ordinary setting for sacramental confession is either a confessional with screen between priest and pentitent, or a reconciliation room specifically appointed for a more personal and informal exchange between the two. (Heather calls the first "the old way" and the second "the new way"! She likes "the old way"!) There is no designated place for sessions of spiritual direction, though consideration should be given to a discreet setting that provides the requisite comfort and confidentiality for a fruitful exchange. Recipient (For whom?): The sacrament of penance is for Christians assuming the modality of penitent.s. Sp.iritual direction is for those assum-ing the modality of pilgrims. Direction and Sacramental Reconciliation Similarities Between the Two Ministries Just as there are differences I~etween spiritual direction and the sacrament of reconciliation, so are there similarities on the bases of purpose, minister, content, process and recipient. Purpose: Both are concerned with the spiritual condition of the pilgrim/ penitent; one stresses the turning away from sin, and the other, the turning towards God -- two sides of the same coin, conversion. Minister: Both confessor and spiritual director see their roles as instrumental, with the Holy Spirit as the principal agent of both forgiveness and spiritual growth. Their instrumentality is enhanced by many of the same qualities and dispositions like prayerfulness, a listening heart, fraternal exchange, respect for the freedom of the other, observance of confidentiality, Christlike love. Content: On the one hand, matters of spiritual growth often receive attention, especially in confessions of devotion. On the other hand, matters concerning forgiveness frequently are dealt with in spiritual direction. A report to the 1983 Synod of Bishops indicates several ways in which this happens: ". certain forms of spiritual direction are of the nature to redeem sins, as, for instance, the revision de vie, the capitulum culpae, a talk with one's spiritual director, confession to a starets in connection with monastic practice." 14 Process: Many of the activities and dynamics that enable effective com-munication with each other and fruitful mutual listening to the Spirit are the same, These would include: prayer with and for the pilgrim/penitent; sharing of texts from Sacred Scripture; affirming grace; challenging growth; occasional instruction; co-discerning the spiritual condition of the recipient; observing periods of silence; gestures communicating God's prodigal love manifested in Christ. Recipient: Pilgrim and penitent are modalities of the same person. Both modalities build on a foundational awareness and acceptance of being a sinner unconditionally loved by a graciousand merciful God. The qualities that dispose one for a more fruitful use of both spiritual direction and the sacrament of reconciliation are much the same: honesty; openness; trust; humility; gratitude and not least of all, the ability to keep one's gaze up and out towards God, and not down and in on one's feet! Together or Separate? There are some notable advantages in combining spiritual direction with the reception of the sacrament of reconciliation: (1) This situates spiritual direction within a liturgical/sacramental context, thus lending it a more visible ecclesial dimension. To the extent that sacramental celebration brings a 826 / Review for Religious, November-December, 1986 deepened and broadened sense of Church, one can experience more solidarity, support and nourishment in the twin tasks of reconciliation and spiritual growth. J. Sudbrack goes so far as to say: As Catholicism sees it, the most initmate transactions between man and God become authentically visible in the sacrament of the Church. Now as a matter of fact spiritual guidance has often taken place, historically, in the sacrament of penance. The modern practice of consulting the priest in confession is a revival of an old tradition. Even when confession and spiritual guidance cannot be one and the same., it is desirable that such guidance culminate in sacramental confession.~5 (2) Combining both can lessen the tendency to dichotomize one's growth in prayer from the moral attitudes and behaviors of one's life; (3) The for-giving, healing, reconciling action of the Holy Spirit is particularly evident in the revised Rite of Penance. It would seem particularly appropriate that these issues so inimical to spiritual growth -- alienation, isolation, selfish-ness, woundedness -- be dealt with in the same context as one's growth in the Spirit; (4) With keener discernment in "naming one's demons," in being specific about the shape of one's sinfulness, a person is likely to see more clearly those factors as they dull one's sensitivity to the Spirit; (5) Com-bining spiritual direction and confession can become an occasion when one can catch a fuller glimpse of self, both the sin-side and the grace-side. With such fuller perspective it would seem less likely that a person would fall prey, on the one hand, to a self-absorbing remorsefulness over sins or, on the other hand, to hubris (spiritual pride) over spiritual progress; (6) The penitent/pilgrim might see more clearly that God saves and sanctifies right in the midst of one's sinfulness, using even sinful acts and attitudes to lead to deeper union. G. Croft has expressed this well: Like the father with his prodigal son, God permitted Israel's waywardness of old in order that his chosen people might experience what it meant to be separated from their Father, and thus recognize afresh their need of him. So, too, our Lord's consciousness that he had come to save the lost sheep is reflected in knowledge of him as savior, particularly in the moment when the sinner experiences separation from God and the need of his love and mercy. This moment of grace and of conversion each one of us has experienced . not once but many times; so that even when we cry "out of the depths," our seeking is fraught with thanksgiving as we remember his past mercies.~6 (7) The sacrament is a humbling reminder that no one can grow a whit spiritually on his or her own initiative; (8) As both guilt and giftedness are brought to the same session, it can be seen more clearly that both need con-version, lest one become' self-absorbed in either guilt or gift; (9) Coming Direction and Sacramental Reconciliation / 827 at once as pilgrim and penitent can bring a more genuine realization of St. Paul's observation, ". power is at full stretch in weakness" (2 Co 12:9); (10) Finally, having the same person for confessor and director seems more conducive to the integration of these two valuable outside helps to holiness in that one person hears the whole story in the same context. Difficulties in Combining Roles On the side of the confessor/director, the most obvious difficulty is that this limits the ministry of spiritual direction presently to celibate, male clerics. With increasing demands on time and ministerial skills along with decreasing numbers of priests, it seems hardly likely that they could even begin to satisfy the rising need for spiritual directors. Besides, not all priests have the charisms for this ministry, not to mention the knowledge, skills and experience that facilitate the use of the gifts. Confessors who feel called to and who are willing to give a priority to spiritual direction for their penitents need adequate preparation for it. The commission's report to the 1983 Synod expressed this strongly: It is true that today the authentic form of private confession needs to be profoundly renewed in its spiritual aspects, and this in connection with the revised Ordo paenitentiae. Without such a renewal the Church will not be able to cope with the crisis of the sacrament of penance. For this a better spiritual and theological formation of priests is required, in order that they be able to deal with what is now demanded from confession, viz., the latter should contain more elements of spiritual direction and of fraternal .exchange. Under this aspect the so-called confession of devotion retains its importance.~7 On the side of the pilgrim/penitent, unless care is taken, the integrity of the two distinct ministries can become clouded. There may be some danger, too, that by locating spiritual direction within the context of confession, the project of spiritual growth could become too sin-oriented. At times, a person's sense of sinfulness ~can become so humiliating and/or immobilizing that open and honest exchange is flawed. Or the preoccupation with sin can so capture a penitent's consciousness that there is little room or energy for dealing with matters of spiritual growth. When Distinct But Not Separate In practice, the two can be kept distinct, but not necessarily separate. This is more likely to happen when both confessor/director and pilgrim/ penitent are clear about the distinction and habitually differentiate between the two ministries. If a choice is made to combine them, certain considera-tions may prove helpful: (1) Every session of spiritual direction need not 828 / Review for Religious, November-December, 1986 occur in combination with the sacrament of penance; (2)Especially appropriate times for combining them might be the seasons of Advent and Lent as well as periods of retreat; (3) In preparing beforehand, the very nature of one's examen can be such as to lead to a reflection not only on sinfulness, but also on graced invitations for further growth. For example, the Beatitudes might provide such a growth-oriented examen for pilgrim/ penitents. D. Barry makes this recommendation: The Beatitudes immediately recommend themselves as a blueprint for an updated, life-affirming ethical spirituality especially suited to the Christian mission of healing and reconciliation. Since they summarize the essence of Christlike living in a form that makes for easy recall, the Beatitudes offer a particularly rich source of meditation or conscience examination matter for the maturing Christian . They readily lead us to questions about our attitudes and conduct that get right to the heart of what contemporary discipleship is all about.~8 (4) If the penitent chooses to combine both, there should be some indica-tion of this intent at the beginning of the session. The penitential ritual might then be celebrated by itself at the beginning or the end of the time together or the penitent might indicate a desire to use the entire time to open before God his whole spiritual condition, graced and sinful, with a view to abso-lution at the end. As alluded to previously, one can develop a sensitivity to God speaking in the midst of one's sinfulness showing a side of self not otherwise open to awareness and conversion; (5) It would seem appropri-ate, on the occasion of confession/direction, that a pilgrim/penitent, in addi-tion to expressing sorrow for sins, also express gratitude for the graced times that have occurred. This, too, is with a view to keeping the more complete self in perspective as one considers his or her relationships to God, self and others. When Distinct and Separate Though the 1983 Synod of Bishops was primarily concerned with the sacrament of penance and, consequently, the role of the priest-director, the theological commission's report to the Synod did give recognition to extra-sacramental direction: That form of confession of sins, which is tied to spiritual direction, is a' very ancient treasure of the Church. On the one hand, it belongs to the very structure of the Church. On the other hand, as can be seen in the mg.nastic and spiritual traditions, it also has a place outside the sacrament. Both these data are factors in the development which is guided by the spiritual experience of the Church.~9 In the increasing likelihood that more spiritual directors will not be priests, Direction and Sacramental Reconciliation / 829 it would seem appropriate that the ministries be kept correlative and comple-mentary to the sacrament of penance. Some provisions that might help this happen are: (1) Alert and resourceful confessors might recommend qualified spiritual directors to those whose confessions indicate they would benefit from such further help; (2) Both directors and confessors might alert those who come to them to issues that might be dealt with better in the other forum. For example, a director may uncover some significant area that needs sacramental healing. Even if the person feels more comfortable in dealing with the issue in direction, there is the further possibility of celebrating the sacrament of reconciliation later; (3) The relationship between director and directee should be such that the latter will feel free to confide his or her sinful as well as graceful side with a director, lest either side get compart-mentalized; (4) Confessors and directors would do well to cultivate a mutual understanding of and respect for each other's ministries so as to see them-selves not in competition, but in collaboration with each other in their care of souls. Summary In the preceding pages, using the symbols of pilgrim and penitent, I have attempted to further such an understanding and appreciation of the ministries of spiritual direction and sacramental reconciliation by indicating some dis-tinctions and similarities between the two; by weighing the comparative merits and deficits of keeping them together or separate; and, finally, by suggesting some ways in which they might be kept correlative and complementary in the lives of Christians who are called to be both pilgrims and penitents. I close with some verses from the heart of one such pilgrim/penitent who has been on the journey somewhat longer than Heather (by about ninety years)! They are entitled, "Confessor-Director": And then above the dark horizon of my night There beamed a star that bathed my soul with light And beckoned me upon my pilgrim way. My spirit soared to meet the guiding flame That traced a path illuminated by His name And led me on to greet the dawning day! The Day that dawns to span Eternity. P.S. By the way, Heather did join the class for the sacrament of reconcilia- 83!1 / Review for Religious, November-December, 1986 tion! It seems that Father offered them the option of sitting in his lap. I forgot to ask if she opted for the "new" way! NOTES ~K.A. Briggs, "America's Return to Prayer," New Yoi'k Times Magazine (November 18, 1984), pp. 107-18. 2T.P. Sweetser~ "What Ever Happened to Confession?" New Catholic World (January-February, 1964), pp. 31-2. 3j. Ratzinger, "The Necessity for Personal Confession," Origins 13 (October 20, 1983), pp. 331-2. 4Twelve Steps and Twelve Traditions (New York: Alcoholics Anonymous World Services, Inc., 1953), pp. 56ff. 51bid, pp. 57-8. 6p. de R6gis, "Confession and Spiritual Direction in the Oriental Church," The Sacrament of Penance, C. de Vaux St. Cyr et al. (Paramus, N.J.: Paulist, 1966), p. 94. 7H.B. Meyer, "Confession or Spiritual Direction?" Making Sense of Confession, 0. Betz, ed., (Chicago: Franciscan Herald Press, 1968), p. 128. 8St. Alphonsus Ligouri, Praxis confessarii, nn. 121-27. 9B. Haring, Shalom: Peace (New York: Farrar, Straus & Giraux, 1967), p. 140. ~°L. Hamelin, Reconciliation in the Church, M.J. O'Connell, trans. (Coliegeville: Liturgical Press, 1980). ~tA Von Speyer, Confession (New York: Herder and Herder), p. 214. ~2L. Orsy, The Evolving Church and the Sacrament of Penance (Denville, N.J.: Dimension, 1978). ~3See M. Hellwig, Sign of Reconciliation (Wilmington: M. Glazier, 1982), especially Chapter VIII which treats the role of the confessor. ~41nternational Theological Commission Report to 1983 Synod of Bishops, Penance and Reconciliation, Origins (January 12, 1984), p. 521. ~sj. Sudbrack, Spiritual Guidance (Paulist, 1983), pp. 24-5. ~6G. Croft, "The Sinner Finds God," The Way (January, 1968), pp. 34-40. ~TReport to 1983 Synod, supra, p. 522. ~SD. Barry, Ministry of Reconciliation (New York: Alba House, 1974), p. 111. ~9Report to 1983 Synod, supra, p. 520. Freed for Life in the Spirit -- Together Romans 12:1-8: A Meditation Daniel J. Harrington, S.J. This biblical meditation on Christian life and community was presented at the assembly of the Jesuit New England Province on June 12, 1986. Father Harrington is professor of New Testament at the Weston School of Theology; 3 Phillips Place; Cambridge, Massachusetts 02138. In an extraordinary act of boldness, Paul addressed at great length the Chris-tians of a church that he had not founded. He was bas.ically asking for a room in which to stay before moving on in his mission to Spain. Even before that, he had to bring the proceeds of the collection to J~rusalem, and perhaps also explain his activities to the Christian leaders there. Meanwhile he was hearing reports about frictions within the Roman community, chiefly with regard to divisions between Gentile Christians and Jewish Christians. With all these situations in mind, Paul wrote what has come to be recog-nized as his theological masterpiece -- his letter to the Romans. I find an uncanny parallel between the dynamics, of Romans and of St. Ignatius' Spiritual Exercises. Paul first establishes the need of all persons -- Gentiles and. Jews alike -- for something or someone beyond themselves if they are to find right relationship with God. Then he roots the person of Jesus and his followers in the tradition of salvation history reaching back to Abraham. Next he reflects on the difference that Jesus has made by freeing us from sin, death and the Law, and by freeing us for life in the Holy Spirit. These first eight chapters laid the foundations for reflection on the mystery of Israel in chapters 9-11, and for addressing problems within the Roman com-munity in chapters 12-16. Romans 12:1-8 presents Paul's vision of life within the Christian com- 831 832 / Review for Religious, November-December, 1986 munity. That life is first and foremost a response to the difference that Jesus has made. That life is communal, the task of persons freed from sin, death and the Law as potential masters of their lives, and freed for life under the prompting of the Holy Spirit. That life takes a variety of forms with the clear recognition that all the tasks undertaken within the Christian com-munity are important. "Freed for life in the Spirit -- together" -- that was Paul's understanding of Christian life. Perhaps he can help us as we try to give shape to our life as religious together. A Response Paul begins his exhortation in this way: I appeal to you, brothers, through the mercies of God to present your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship. Do not be conformed to this age but be transformed by renewal of mind so that you may discern what is God's will, what is good and pleasing and perfect (vv. 1-2). With these words, Paul provides us with a way of understanding our-selves and our brothers and sisters in Christ. Calling upon familiar terms associated with sacrifice and temple worship, Paul insists that genuine worship of God takes place not merely in a designated place at a set time but rather in all that we do and whenever we do it. Everyday life is the "place" in which the Father of Jesus Christ is worshipped. The sacrifice that we offer to God is ourselves, no more and no less. In this framework, when we Christians do come together in a designated place at a set time, we are simply making concrete what happens throughout our 'lives. All our life is an act of worship, a time for praise and thanksgiving, a sacrifice holy and pleasing to God. Our Christian lives can be a continuing act of worship precisely because of the difference that Jesus Christ has made. Even though the kingdom of God, or the age to come, is not yet here in its fullness, we believe that in some way it has been inaugurated in Christ. Therefore we need not be con-formed to what Paul calls "this age"; that is, we need not be dominated by sin, death and the Law. Christ has freed us to live in the age to come, which he has already begun. And because Christ has freed us and invited us to share in the inaugurated kingdom, we can discern God's will. In Paul's perspective, discernment is not simply clear thinking coming to closure. Rather discernment has been made possible by what God has done for us in Christ. Discernment is our way of living in the inaugurated kingdom, in the age to come. Discernment is the way in which we shape our response to the freedom won for us by Christ. Freed for Life in the Spirit / 833 Christian life as continued worship, as living in the kingdom, as dis-cernment in response to Christ's gift of freedom -- these are the chief ele-ments in Paul's understanding of Christian life. Paul's exhortation continues: For by the grace that has been given to me I say to everyone among you not to think more highly than he ought to think but to think with sober judgment, each according to the measure of faith God has assigned to him (v. 3). Paul speaks sternly here. He wants the Christians at Rome to be more modest and realistic. He wants them to put an end to factionalism and com-petitiveness. He wants to deflate their pretensions. Nevertheless, Paul's way of deflating the Romans' pretensions is amazingly creative and positive. He does not downgrade them or criticize their abilities. Instead, he reminds them about the real source of their powers and indeed about the real source of his own power. In appealing to his own apostolic authority, Paul describes it as "the grace that has been given to me." In urging a more sober estimation of their own intellectual power, Paul tells the Romans to recall that whatever spiritual gifts they have were portioned out to them by God. So in the process of calling to task the Roman Christians, Paul insists on the gift that gives shape to all of Christian life. The fundamental gift of God is Jesus Christ. The ways in which that fundamerital gift is made concrete are themselves gifts. Thus the Christian community is the gathering of gifted persons, who all bear witness to God's most basic gift in Jesus Christ. On the one hand, Paul's doctrine of grace encourages humility, does a~ay with factionalism and competitiveness, and deflates pretensions. On the other hand, Paul's doctrine of grace underlines the "gift" character of Christian life, allows us to look on one another as gifted persons, and helps us to see our lives together as reflections of God's fundamental gift of Christ. No one can boast, precisely because all is gift. Life Together Paul continues: For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, members each one of the others (vv. 4-5). What coach, what director of a play, what overseer of a trip has not used the body analogy in order to urge greater cooperation among individuals? People of Paul's time were surely familiar with this analogy from a famous fable about the city as a body recorded by Livy. Thus our 834 / Review for Religious, November-December, 1986 own term, the "body politic." Indeed, there is no need to search for prece-dents or ancient parallels since the analogy is so easy. We all have bodies. Our bodies have many parts. When all the parts work together, each per-forming its proper function, we can accomplish our goal. When one part hurts or fails to function, the whole body suffers. The body analogy is so obvious that we could pass over it quickly if it were not for the small qualifying phrase "in Christ." We are one body in Christ. That is an enormously important qualification. What makes us a body of Christians is not a desire to win a game; or put on a play, or go on a trip: Christ makes us into a body. We become the body of Christ. The life that runs through us all, the spirit that animates us, the force that enlivens us is Christ. Therefore, as we live out our Christian lives as religious, we do so as members of the body of Christ.We are conscious that God has called us to this form of Christian life with other members of Christ's body. We have been called together as a way of responding to God's gift to us. As we work side by side, what we should try to see first and foremost is the life of Christ expressing itself in one another. Service Having laid his foundations about the nature of Christian life and having insisted on Christ as the 'basis of our communal life, Paul now considers the proper response to God's gift of freedom. For what have we been freed? We have been freed for service. In one Of the most tightly packed and meaningful sentences in the entire Pauline co~'pus, Paul says: "Having gifts that differ according to the grace given to us, let us use them . . ." (v, 6a). This dense sentence summarizes Paul's approach to the place of service iri Christian life. In addressing the Romans, he assumes that all Christians are gifted ("having gifts"). The word for "gifts" here is charismata, the singular of which is charisma. But Paul does not use the word charisma as we do in our own day when we talk about charismatic politicians or movie actors -- those who have that certain undefinable something, that magic that makes them attractive to us, whose power comes from some unknown source. Paul knows the source of the Christian gifts. It is the Holy Spirit. Paul knows why Christians can do what they do. It is through the Holy Spirit. Paul knows why Christians do what they do. It is to build up the body of Christ. These gifts (charismata) are according to the grace (charis) given to us, By making this qualification; Paul reminds us that charisms flow from the fundamental grace, which is Christ. Charisms make concrete the grace of Christ. They are the means by which the grace of Christ expresses itself Freed for Life in the SpMt / 835 in our place and in our ~ime. These gifts differ. What sounds like an obvious statement on the logical level is not so easy to recognize in practice. Just as in a body the different members have different functions, so in the body of Christ there is astonishing variety.But sometimes variety is intimidating or frightening, and we want to shape others according to our own conceptions of what is good for them. Paul says no to all such attempts at imposing uniformity on the body of Christ. Variety must be respected not because it is refreshing or interesting but .because it witnesses to the marvelous power of God that can work through so many different instruments. "Having gifts that differ according to the grace given to us . " All of us are gifted. Our gifts are rooted in God's fundamental gift to us. Our gifts differ. The next and, indeed, necessary step is to use our gifts in service. God's gifts are not our personal possessions to be polished and stored away. They are not occasions for pride or boasting. God's gifts are to be used in free response to Christ our Lord~ Unlike most people today who understand freedom as the absence of any restraint upon them, Paul looked upon freedom as service under the only master worth serving. Whereas for many of our contemporaries "free-dom's just another word for nothing left to lose," for Paul freedom meant putting aside false masters for the sake of serving God and his people. Paul gives us some examples of service: ¯ . . if prophecy, according to the proportion of faith; if service, in service; he who teaches, in teaching; he who exhorts, in exhortation; he who shares, in simplicity; he who presides, in zeal; he who is merciful, cheerfulness (vv. 6-8). The list illustrates concrete ways in which God's gifts are made manifest. The'list includes prophecy, service (diakonia), teaching, exhortation, sharing, presiding or administration, and acts of mercy. I will not comrfient on each of these gifts.Nor do I suggest that we can bE satisfied with merely transferring them into the twentieth century. Nevertheless, the list is instructive fo? us on several counts. The emphasis is on activities rather than offices or the persons who hold the offices. Also, there is no discernible hierarchy in the list, unlike 1 Corinthians 12. All the activities are important. Moreover, there is a stress on the spirit in which the activities are carried out -- moving backward on the list, in cheerfulness, in zeal, in simplicity, and so forth. Paul reminds us that actions are more important than status or office, that all the charisms are significant and help toward the health of the body, and that much depends on the attitudes with which we carry out our activities. Prayer of Being: Intimacy at the Center David Hassel, S.J. ,, In this article Father Hassel continues his study of prayer and intimacy. The work he has done on this subject, much of which has appeared in our pages, is being gathered into a book entitled Dark Intimacy; Hope for Those in Difficult Prayer published in the near future by Paulist Press. Presbntly, Father Hassel, as Research Professor, is devoting him-self fully to writing, primarily in the area of philosophy. He may be addressed at Loyola University of Chicago; 6525 N. Sheridan Road; Chicago, Illinois, 60626. People lose heart when God is drawing them into prayer of being, prayer of simple presence. Here is where people feel most useless to God and to themselves, most empty and unworthy of God. For this prayer is quite silent, ord!narily dry, sometimes hollow, angry-fearsome, briefly joyful, and lacking many former certitudes. If ever a praying person feels far from intimacy with God, it is at this critical growth-point of developing union with God. Here, then, such a person needs reassurance against diffidence. Perhaps assurance will be gained if this prayer of being is recognizably described within one's prayer experience, if its nature is revealed in Scrip-ture, if the disciplining action of this prayer can be sketched accurately, and if the way of living in this prayer can be clearly depicted. All these "ifs" form the strategy of this article. How to Recognize Prayer of Being Prayer of being, lying hidden underneath, at least three layers of expe-rience, has paradoxical features. Probably this is because the depth at which prayer of being occurs makes it describable only in limit-statements. The latter plot out the extreme boundaries of any mysterious experience; 836 Prayer of Being / 837 they do not offer a clear X-ray picture of its inner structure. For example, the first feature of thisprayer of being is its silence. It is gestureless, wordless. When one prays, there seems tobe no response, no sense of God's even hearing one's attempts to reach him. The silver arrows of one's petitions seem to hit the tabernacle and to fall shattered at its base. Praying becomes like the mocking echo of one's own voice when. shouting across.a river to a great bluff on the other side. At the same time, paradoxi-cally, the prayer may be noisy with distractions. One's mind feels like a huge warehouse at which gigantic "semi's" are unloading fresh cargoes of distractions on the warehouse dock and forklift trucks are delivering the boxes of distractions to the center of one's attention. Naturally, such distractedness is accompanied by dryness, the second characteristic of prayer of being. One feels no ready satisfaction, no lifts of the heart with joy. One gains no splendid insights to light up one's path; not even the tired insights of past years arise to illuminate the desert darkness. There is little or no heartfelt attraction for Christ, for Gospel reading, or for generous actions; there is only a certain blankness of mind and a wrinkled leathery feeling in the heart. Yet at the same time, after one has weathered the time given to this prayer (e.g., early in the morning) and started towards breakfast, one experiences a quiet worthwhileness and even a restored strength for the day's duties. These qualities are palpably missing when one omits this prayer; instead, one knows an indefinable seine Of loss and a certain lethargic heaviness. Of course, such experience seems somewhat hollow, the third feature of the prayer of being. The absence of satisfaction felt inside oneself is matched in one's outer activities. Hobbies, entertainment, daily work, favorite diversions--all seem strictly routine, not attractive, and rather superficial as though the silence and dryness of prayer had seeped into one's more exterior doings. Yet in the prayer of being itself and in these activities, there is a remote sense of fullness, as though through the deepest caverns of one's praying/working self there runs a great underground river. This remote fullness expresses itself indirectly when the praying person finds himself or herself saying: "Where else would I want to be than here? Nowhere else. What else would I rather be doing? Nothing else." What is this peculiar sense of rightness amid silence, dryness, and hollowness? Because the person now doing the prayer of being has already lived faithfully with the Lord not a few years, there is the fear that he or she is backsliding, is caught in a web of self-delusion. And yet the person may also feel deep anger towards God at the "unfairness of it all." This is the fourth feature of theprayer of being. For the individual begins to question: "What am I doing wrong that the Lord should be so distant?" And then 838 / Review for Religio'us, November-December, 1986 begins some rummaging around in the past for a disastrously wrong deci-sion, a fatal flaw of character, a refused grace of strategic importance. For example, a retreatant was asking these questions of himself from the fifth to the nineteenth day of his. Ignatian thirty-day retreat and came upon this answer on the nineteenth day: "This retreat is a fraud; your life leading up to this retreat has been equally fraudulent; in fact, you've been embezzling yourself from adolescence till now." On recounting this dazzling insight to his director, the latter said to him: ''Be sure to keep up this type of question-ing. And don't for a moment trust yourself, others, me, or God." This response shocked the retreatant into recognizing both the superficial evi-dence that provoked the questioning and the serenity he experienced deep at the center of his being--paradox of paradoxes. Even as he felt whirled about in swirls of confusion, he also knew that in the depths of his being he was resting at home with the Lord in the center of the universe. He felt like the weather-pilot who had been fighting a bucking plane through the tornado and now has suddenly broken into its quiet eye. But where there is fear, there is often also an accompanying anger. Frustrated with my work, my family, my own self, and embarrassed by my anger at God for all this frustration, I am restless, eager to break out of this suffocating cocoon of self. 'Repulsed by, my negative mood, by the stark vision of my sins .and limitations, by my own littleness compared to God's greatness, I experience a profound, but false sense of guilt. For I have forgotten that one gets most deeply angry only with those one loves best and that to be angry with God is to take seriously his goodness and his providence. Anger with a friend (even with God) can be a secret compliment. ~ Thus the angry Jeremiah felt free to call God to his face "a treacherous brook" (Jr 15:18) and to accuse the Lord of duping him (Jr 20:12). For this reason guilt at my anger is a false guilt, which acts like a suit of armor so that I cannot feel God's touch. Even if I did feel his touch I would deny it, because "what god would want to deal with me." Yet eventually, as a fearful, angry person who is doing the prayer of being, I find myself repeating the words of the fiercely angry prophet in the Book of Lamenta-tions: "The favors of the Lord are not exhausted, his mercies are not spent. They are renewed each morning, so great is his faithfulness" (3:22-23). Amid all this confusion, there are occasional leaps of the heart at God's dim presence. They are very brief and widely spaced, with only.a rare moment when he seems to take over completely. Prayer of being, then, is not one long, monotone bore, A person can, however, overlook these quick touches of the Lord. Once a directee confessed: "If I had not kept a daily diary of this dry prayer Prayer of Being / 839 of mine, I would have complained that God was completely absent these past fifty days. But when I read back, I found four or five spots where the Lord made his presence felt for a few moments." Of course, this informa-tion makes quite a difference not only to the directee but also to the director. Soprayer of being is not a state of prayerlessness; its fifth feature is the Lord's quiet signaling of his companionship in our fears and anger. There is, nevertheless, in this prayer of being a gradual loss of youthful certainties. This constitutes the sixth characteristic of the prayer of being. One feels quite uncertain about so many things: political issues, the nature of holiness, the future of the United States, theological schools of thought, personality theories, economic cure-alls, long-standing family arguments, the proper raising and education of one's children, and so on. This deep wondering issues not so much from tired cynicisms as from a new sens( of mystery. Too often the failure of simple solutions has proved the myste-rious complexity of a person or of a situation, or of some vast plan of social improvement. Sometimes the praying person mistakes the deep wondering at such failures fora faith-loss---especially when a glance at the vine of one's apostolate seemingly reveals only shrunken grapes. A compelling temptation can then arise to find new works to do, new people to consult, new plans to promote. There can be even tears at this point though one is not sure why they come frustration, hope, self-pity, consolation? The most acute sufferings occur when the praying person feels seating doubt about whether he or she can love anyone fully, or be lovable to anyone else. And yet as the praying person descends deep into the self without knowing what lies ahead, there is no desire to go back up, even though the darkness seems to be heavier, for one experiences a strange contentment with the, situation--because one feels loved intimately. Does Prayer of Being Deny Intimacy? These six characteristics of prayer of being: silence, dryness, hollow-ness, fearsome anger, rare inbursts of joy, and loss of certainties would seem almost to deny the presence of any intimacy in this prayer. But the opposite is true. First of all, only by going through the various stages of prayer which require deep intimacy (one-to-one prayer, forgiveness, sinful-ness, apostolic more, and powerlessness) can one enter into the prayer of being. To declare that these stages of intimacy lead only to non-intimacy is to join the absurdist philosophers in stating that the human person is a living contradiction for self-destruction. In fact, the state of dryness charac-teristic of prayer of being is normal to all prayer, just as it is the normal 840 / Review for Religious, November-December, 1986 condition of any human relationship. It is the state lying between the extremes of consolation and desolation, just as the dryness in marriage or in work is the normal feeling between the ecstacy of love or of high success and the despair of lost love or bankrupt business. Dryness in prayer is the balanced state for enduring well everyday living. It is a secret strengthening joy; it is that sustaining intimacy which arises out of suffering well the everyday routines of prayer and life. Indeed, dryness is very instructive for the praying person. It forces the one who prays to distinguish the various levels of human experience, to enter their depths, to learn, more accurately what passive prayer is, and finally to develop a faithfulness to God which is more independent of consolations or desolations, of elations or depressions, and of subjectively estimated successes and failures. Let us glance at the levels of human experience so as to better under-stand dryness in prayer. There is, first, a superficial level, which consists of pleasures and pains present to our awareness like the constant purr of an air conditioner, the heavy perfume of lilacs, the irritation of a skin rash or a raspy voice, the comforting warmth of a May.sun or the soft touch 9f an April breeze and shower. The first level, then, is a constant stream of sensual impressions, the context of life. Underneath this is a second level of deeper experiences, such as the constant ache of neuralgia, or the deep pleasure of loving interchange, or the delight of solving a perplexing business problem, or the lyric leap of an evening at the symphony, or the exuberant planning for the first baby, or the panic fear of a flashing knife. This second level is more meaningful, and it lends depth to the first one. But underlying both these levels is a still more profound set of expe-riences which make up the third level. It is on this level that one experiences the enervating worry at not having a job, the satisfaction of affectionate family living, the sorrow of watching the alcoholic spouse struggle for respectability, the fulfillment of a project successfully completed which demanded ten years of one's life, the sense of worthwhileness in the costly sacrifice for one's beloved. At this third level, a person's deepest hopes are raised or dashed, a person's finest joys are brought into full bloom, a person's crushing sorrows test the stamina of one's very being. Believe it or not, there is also a fourth level, which is the dynamic basis of the three higher levels of experience. Although the top three levels are directly knowable to the subject, this fourth level is discovered and known' only indirectly, that is, only in contrast with the other three. Thus, a woman can be in good health on the first level, can enjoy a full family life on the second level, can see her role in life as richly meaningful on the third Prayer of Being / 841 level, and yet be restless and pain-filled on the fourth level. If it were not for this dramatic contrast with the top three levels, .she could not possibly come to know the fourth level as part of her experience. This revealing contrast can also occur in the opposite manner. A man may be suffering from a fourteen-day cold on the first level, may feel misunderstood by the family on the second level, experience sharp doubt on the third level about his ability to handle his new and complicated position in the corporation--and yet be peaceful at the fourth level, under-neath the disturbing events of the top three. He could well find himself asking: "What's wrong with me? I should feel depressed and desolate, but I don't. Am I becoming schizoid? Or have I lost interest in my family and my career?" But this startling contrast lets him know, if he reflects on it, that there is a fourth level of his experience, one known only by contrast with the upper three levels. This long explanation is meant to lead to the conclusion that great dryness of prayer at the top three levels of experience can be accompanied by a serene peace and sense of personal worthwhileness lurking underneath at the fourth level. Such a discovery lights up prayer of being, since such prayer happens at this fourth level where one comes into contact with one's being, one's fullest identity. Here, too, is the best rendezvous-point for meeting God. As any prayer which leaves us feeling powerless indicates: God is the one doing the praying in us; and he starts it at the fourth level, then lets it percolate up through the other three levels. In prayer of being, however, God may shut off this percolation into the top three levels. When this happens, one can find God only indirectly, through the contrast of the upper three levels with the fourth-level. At this point the praying person finally recognizes that he or she is totally at the mercy of God's initiative. Again, he or she more sharply appreciates the need to be more pa~ssive under God's action. Most of us, nonetheless, fight hard to be the active senior partner in prayer, and so we struggle mightily On the top three levels to keep control. At the first level we may try new vocal prayers, new Zen techniques, new spiritual reading books; at the second level we may try to pump up old emotions we once felt and duly inscribe in our spiritual diaries, or we may review magnificent panoramic insights of our personal salvation history. On the third level, we may investigate our motivations for being good family people, for becoming career enthusiasts, for entering the life of religious vows, for being unmarried or married, for being lazy or aggres-sive, for being liberal or conservative, and so on. In other words, to avoid the passivity of prayer, we strain to climb the sheer glass mountain of mystery by our fingernails. Inevitably we end up at 842 / Review for Religious, November-December, 1986 the bottom of the mountain, looking at our bloody hands. Slowly it dawns on us that maybe only God can lift us to the top of the glass mountain, that we have to rest passive in his hands as he lifts us gently and gladly, that only after we admit our total dependence on him, will he lift us to the top of the mountain. We learn, then, what the passivity of prayer is: letting God do the praying in and through our four levels of experience, while we simply furnish ourselves--and some basic conditions for prayer, e.g., time carefully set aside, some reading of Scripture and other spiritual works, a reverent body-position, a readiness to go in prayer wherever the Lord leads, and so on. These conditions God can use or not use as he sees fit. There is a third result of recognizing thi.s fourth level: because of dry7 ness at the upper three levels, one develops a faithfulness to God which is more independent of consolations or. desolations, of elations or depres-sions; one becomes aware of the constant presence of God in this fourth level. There, likea great underground river, he quietly nourishes all one's activities on the top three levels, rendering the praying person serene in the sure direction of the fiver, and letting the person know that he or she is never alone, never far from the center of the universe. This quiet reas-surance can occur in the midst of the most joyful, or the most sorrowful happenings on the upper three levels, and thus it nurtures the wholesome independence of the praying person. So it is no surprise that the person finds the edge taken off deep fears, fierce angers dampened down, and pestering doubts stilled. Thusprayer of being is never a lonely experience, since it is a constant, indirect awareness of God at one's deepest level of experience, at the center of one's being. In this way, divine being speaks within the individual person's being. Paradoxically, such communion is wordless at this silent depth. It is a simple presence to each other like that between long-married partners who have great mutual devotion to each other. In this one-to-one awareness, God and the praying person have, by a kind of osmosis, an underlying, indirect appreciation of each other rather than a direct face-to-face meeting as in the beatific vision. Their co-pres.ence is more by being than by insightful action or by tangible feeling. It is as though the praying person reaches behind his or her back to touch God. For each affects the other by pure presence of being, as happens when people are aware of each other even though separated by oceans and mountain ranges. Because this presence is so deep and subtle, it takes long years and much experience for the average praying person to recognize its potential for intimacy. Such mutual awareness is a beingrfor-the-other. This has a rema~:kable effect on the human partner. He or she finds greater empathy for other human beings at a deep level of experience, namely, that of being, of Prayer of Being / 843 radical person-hood. It is this which enables the praying person to enter more profoundly into the routinized lives of God's marginal people, to feel more deeply the emptiness of their sometimes meaningless lives, and the gestureless silence of their listless suffering. As a result the person in prayer of being becomes more ready to sacrifice, more apostolic in intent, in order to fulfill the needs of the Lord's anawim. Perhaps this is the cosmic com-passion of which Christ speaks: "Love your enemies, pray for your persecu-tors. This will prove that you are sons of your heavenly Father, for his sun rises on the bad and the good, he rains on the just and the unjust. In a word, you must be made perfect as your heavenly Father is perfect" (Mt 5:44-48). Because this prayer of being issues in close union not only with God but also with his marginal people, it leads to a dynamic compenetration of the two great commandments: to love God is to love neighbor and vice vers~a. In this way, prayer of being becomes like the background music permeating my consciousness as I wait for a client or work over financial accounts or have my teeth cleaned or do housework and gardening. It is a quiet, strengthening, enlivening presence which I may even take for granted until its temporary shutoff leaves me cold and bereft. Perhaps better, it is like a long-term friendship highly prized yet often taken for granted because it has always been the~:e to guide, envigorate, and challenge me, and, finally, to assure me of a happy future in serving others. Thus prayer of being, if it is anything, is a new depth of intimacy not only with God and self but also with all other human beings. Prayer of Being in Scripture Prayer of being is profoundly embedded in Scripture. Among the multiple translations of 'the divine name Yahweh in the Old Testament is: "he-who-is-for-others." Since Yahweh is the continuing creator and perdur-ing animator of all things, he clearly lives up to his name. He literally brings all things into being out of nothingness and then remains in them to pulse their existence constantly lest they sink back into nothingness. He is being for all other beings. It is no wonder, then, that in theprayer of being, the praying person becomes so sensitive to nothingness or emptiness at the same time as he or she notes the fullness of being around and in him or her. Yahweh, nonetheless, is not satisfied with this degree of intimacy within all created beings. Out of all the nations, he selects the weakest, that motley throng of mixed breeds from Egypt called the Israelites, and begins to form them into his people. To do this, he makes a covenant with them; they are to be his people and he, their God. Actually, it later becomes a marriage covenant since he comes to consider the Hebrew nation his bride. To 844 / Review for Religious, November-December, 1986 demonstrate this, he even tells Hosea, who had unfortunately married a woman turned prostitute, to remarry his bride. In this way is symbolized Yahweh's remarriage with his adulterous Israelite people, and so drama-tized the intimate relationship which Yahweh wants with the Hebrew peo-ple-- a relationshipfar beyond, yet built out of, the intimate relationship of creator and creature in being. Thus any turning of the Hebrew people to another or false God is considered nothing less than adultery--to be pun-ished, for example, by the great exile of 587 B.C. Such being-for-others (Yahweh himself) makes understandable why the second person of the Trinity would be sent into the womb of Mary to become the Jesus of history. The Christ intimately immerses himself in the being and life of his Jewish family, his town of Nazareth, and his country of Palestine. Jesus becomes. Jewish from the soles of his feet to the top of his head. Thus he literally is the wedding covenant of Yahweh with the Hebrew people; his very flesh and all his historical actions are divine and human, Godly and Jewish, inextricably. In this way, the God-man can enter into and share our gestureless, wordless silence in the hidden life of Nazareth, our dryness from routinized lives in his daily handyman tasks, our felt hollowness from self-emptying sacrifices for those dear to us (Ph 5:2-7), our fears ("My soul is troubled now, yet what should I say-- Father, save me from this hour?" [Jn 12:27]), and our angry frustrations ("What an unbelieving and perverse lot you are! How long must I remain with you? How long can I endure you?'[Lk 9:41]). He also shares our rare leaps of joy ("At that moment Jesus rejoiced in the Holy Spirit"ILk 9:12]), and our hollowness felt at the center of our beings (Jesus sleeping the sleep of exhaustion in the storm-tossed boat). He knew all the ingredients of being human; he, too, did theprayer of being in relation,to the Father. In his bones and nervous system Jesus felt his being-for-others at the three upper levels of his experience. This being-for-others is best seen, however, in his joy at the fourth level underneath his passion at the upper-three levels. The seven last words of Christ express an exquisitely beautiful and expensive intimacy. When Jesus said: "Daughters of Jerusalem, do not weep for me. Weep for yourselves and for your children" (Lk 23:28), could he have been other than a being-for- others amid terrible dryness and felt fear? When he cried out: "Father, forgive them; they do not know what they are doing" (Lk 23:34), was he not a being-for-others amid the deaf silence of his crucifiers? When he turned his head towards Dismas to say: "This day you .will be with me in paradise" (Lk 23:43), was he not a being-for-others in the brief joy of this moment? When he looked to Mary and John and said: "Woman, there is your son; [son,] there is your mother" (Jn 19:28), was he not a being-for- Prayer of Being / 845 others emptying himself of his last possession? When he screamed out: "I am thirsty" (.Jn 19:28), was he not revealing that his being-for-others felt hollow and dry in its helplessness? When he spoke to the Father appeal-ingly: "My God, my God, why have you forsaken me?" (Lk 15:34), was he not a being-for-others feeling the loss of cherished certainties? When in a final burst of profound trust he shouted: "Father, into your hands I com-mend my spirit~' (Lk 23:46), was he not a being-for-others stripped down to nothing but trust, having given over to the Father all that was dear to him: Mary, the apostles, Mary Magdalen and the other loyal women, his work of the past thirty-five or so years, and the whole future of his Church? Underneath this crush of even~ts commemorated by Jesus' seven last words, underneath the excruciating agony of the physical, psychological and spiritual levels of Christ's ex.perience, is the fourth level of his joyous strength in the Father's love for him, and in the beautiful "background music" of the Father's tender, caring affection for him. For the death of Christ on the three top levels was simultaneous with the subdued resurrec-tion on the fourth level. This was Christ's continual prayer of being within the Paschal mystery. Has there ever been such intimacy in suffering and joy as that of Christ with the Father and with his people? Thus is revealed dimly the structure of the prayer of being beneath its previous paradoxical features. As Letter,to the Hebrews notes: "For the sake of the joy which lay before him he endured the cross, heedless of its shame" (12:2). The Terrible Liberating, ~iscipHne Of the Prayer of Belng Theprayer of being, therefore, carries within it a terrible, yet beautiful, discipline: the willingness to suffer for what is right and just, true and good. The author of Heb~rews put~ ihe meaning of discipline .bl.untly for us:~ "Endure your trials as the discipline of God who deals with you as sons. For what son is there whom his father does not discipline? If you do not know the disciplineof sons, you are not sons but bastards" (12:7-8). Evi, dently God disciplines his people out of affection by allowing them to suffer. As a result, aware of powerlessnes.s, they can be endowed with his power without any fear that th, ey wohld claim this power to be their own. Chapters six to nine of Deuteronomy illustrate how a ,terrible discipline prepares for intimacy with God, for prayerof being. There God declares: "You shall not put the Lord to the test" (6:16), that is, demand that he act in your way at your time and place. Clearly, "It was not because you are the largest of all nations that the Lord set his heart on you and chose you, for you are really the smallest of nations. It was because the Lord loved you" 846 / Review for Religious, November-December, 1986 (7:7-8); in your littleness you do not set the music of the dance with God. "For forty years now the Lord, your God, has directed all your journeying in the desert, so as to test you by affliction and find out whether or not it was your intention to keep his commandments" (8:2); ". the Lord, your God, disciplines you even as a man disciplines his son" (8:5); ". [lest] you become haughty of heart and unmindful of the Lord" (8:14). God's guid-ance through the desert (of prayer of being) may seem directionless to us and may seem to undermine our certainties. But our trustful following keeps us from the crazy deviations of pride and of secret contempt for God's providence. This discipline of the prayer of b'eing is necessary because "otherwise you might say to 3)ourselves, 'It is my own power and the strength of my own hand that has obtained for me this wealth'" (8:17). "No, it is not because of your merits or the integrity of your heart" (9:5). This last statement is strangely reassuring for the person doi.ng prayer of being and feeling virtueless, angry, fearful and empty. Such a person has reason to hope because Christ anticipated this: "Son, though he was, he learned obedience from what he suffered; and when perfected, he became the source of eternal salvation for all who obey him" (Heb 5:8-9). There is, therefore, a scripti]ral basis for the discipline found in prayer of being. This discipline itself, though painful, is actually a liberation produced by the prayer of being. This liberation, however, is not a secret contempt for the bodily and the sensual; such would be a disincarnation, not an incarnation, of Christ. Nor is this liberation the ability to leave a beloved person or a f~ivorite place-possession-job-ambition without suffering regret; this would be more a cold self-centeredness that is ready to detach itself only in order to grab something or someone better. Rather this liberation is: 1) a willingness to be separated from what one loves for the sake of the beloved without ever ceasing to love this beloved' (seeing off the mis-sionary friend withoUt hope of ever meeting again); 2) a'willingness to let someone dear grow freely without trying to control, even though this means great suffering for both (the parent letting the stubborn twenty-year-old make a d(astic mistake in choosing a job--for the sake of his growth in wisdom); 3) a willingness to risk everything to put God or another person ahead of one's business, sporting succesg, work, comfort, or career, even as one continues tO pursue these ventures; 4) a willingness tO choose the good consistently, i

Issue 29.2 of the Review for Religious, 1970. ; ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard. S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to REVIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 631o3. Questions for answering should be sent to -Joseph F. Gallen, S.J.; St. Joseph's Church; 32~ Willings Alley;,Philadelphia, Pennsylvania ~9~o6. REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis. Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and cop':'rlgi~t ~) 1970 by R~-:w~-:\v at 428 East Preston Street; Baltimore, Mary-land 21202. Printed in U.S,A. Second class postage paid at Baltimore, Maryland and at additional mailing ot~ces. Single copies: $1.00. Subscription U.S.A. and Canada: $5.00 a year, $9.00 for two years; other countries: $5.50 a year, $10.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should b~ accompanied by check or money order paya-ble to REVIEW FOR RI~LIGIOUS in U.S.A. currency only. Pay no money to p~rsons Change of address requests should include former address. Renewals and new subscriptions, where a¢com. panied by a remittance, should be sent to R£VlI~W ~on Rtt.tetous; P, O. Box 671; Baltimore, Maryland 21203, Changes of address, busine~ correspondence, and orders not accompanied by a remittance should be sent to R£vl~w R~I~o~s ; 42B East Preslon ~treet; Balfimo~, Mawland 21202. Manuscripts, editorial cor-respondence, and ~oks for review should be sen~ ~o R~v~w roa R~mvs; 612 Hum~ldt Building; 539 North Grand ~ulevard Saint ~ouis, Mi~ouri 63103. Questions for answering should be sent to the address the ~u~fioas and ~we~ ~itor. MARCH 1970 VOLUME 29 NUMBER 2 Meditative Description of the Gospel Counsels Introductory Statement" Framed* in words and concepts Iamiliar to the last third o[ the twentieth century, this meditative descrip-tion oI the vows accents the pgetic nature of religious li[e: the "more than" dimension to a faith-existence; the contemplative, "'being" aspect oI religious consecration; the "useless" character o] anything which is an art, any-thing which is beautiIul. RELIGIOUS VOWS We share the richness of the lived experience of vowed commitment, as an institute and as individual members. Because of the radical and rapid changes occurring in society, we are called upon to re-think and re-articulate the meaning and purpose of religious consecration in today's world. It is a fact that we are now living our promises differently; therefore, there is a present need to speak of them differently. Today, more than ever, we need a positive explana-tion of the vows. Renunciation and detachment will always he valid and essential elements of this radical, total commitment. However, we must presently seek greater understanding of the YES aspect--the CHOICE OF LIFE. A spotlight on religious communities should reveal real people who live fully, love deeply, give totally, and enjoy life immensely. The three vows of consecrated celibacy, poverty, and obedience manifest the centrality of commitment to Christ in community. All three vows are facets of this ¯ This-meditative essay on the counsels was written at the request of the special general chapter of the Sisters of Mercy of the Union in the United States. Four sisters o~ the Union cooperated in writing the essay: Sister M. Catherine Daly, R.S.M.; Sister Patricia Smith, R.S.M.; Sister Marjorie Bosse, R.S.M.; and Sister M. Evangeline McSloy, R.S.M. The essay is printed in the R~v~w through the kindness of the superior general o[ the Union, Sister Mary Regina Cunningham, R.S.M.; Sisters of Mercy Generalate; I0000 Kentsdale Drive; P.O. Box 34446, Bethesda Post Office; Washington, D.C. 20034. + + ÷ The Counsels VOLUME 2~ 1970 193 The Coimsei~ REVIEW FOR RELIGIOUS 194: same reality. They are means to unity---community-- with God and with one another. Our vows can open us to all reality and, at the same time, help us to transcend, to .go beyond persons--to Person. CONSECRATED CELIBACY Chri~to~entric in inspiration and in direction, con-secrated celibacy, like all Christian values, has many dimensions. It is community-oriented, gift, faith-grounded, directed to the work of Christ, sign of what creation is and is called to be. In today's function-cen-tered, production-conscious society, the "waste" of celibate living signs to the absolute worth of the human person, to the being (as distinct from the doing) of man. Practica~ly and theologically, the celibate should be the universal pilgrim--moving on, challenging, opening up .narrowness, questioning preconceptions and vested interests. The religious, supported in her celibate com-mitment through community, signs beyond herself to the possibility of community. CONSECRATED CELIBACY is a free gift, a charism to be like Jesus Christ-- motivated by love [rom and for God to give undivided attention to the things of the Lord (I Cor 7:35) and to share in realizing God's kingdom. The celibate woman is sustained in faith because of God's promise to be ever faithful (Jr 31:33, 1 Pt 2:10; and so forth), experienced and nurtured in the dying-rising of the Paschal nlystery, trusting that there is a "more than" dimension to human life, to all reality. In her being and doing, the celibate stands as a sign of , God's love and active presence. By her being, she signs a~ a pledge, promise of harvest, hope (Key 14:4-5) to the proclamation of God's primacy in creation, to the reign of God as absolute, creative, fulfilling in her life, to the "already but not yet" tension between Christ'S first and final cosmic victory, to God's power in human weakness. Her consecration of her entire person to God, over and above any functional value she may offer, signs to the absolute worth of the human person in a tech-nological, bureaucratic world as a challenge to the priorities of that world. By her doing, she moves as pilgrim dynamically resdess, challenging preconceptions of ~'normality," the defini-tion of what it is to be human, and what it is to love humanly-- stepping in faith beyond the immediate to the uni-versal, signing to the personal, non-exclusive, non-possessive, and growth-giving love of God ¯ Bound to no one small circle, as Gospel woman ~he lives the Good News of Jesus Christ calling the whole human race, challenging any idol-atry of a particular nation, culture, religion, and so forth, free (and freeing others) for servi~ce, availability, heal-ing. Her use of her body signs that woman's sexuality is to be dedicated to many things; that to be woman is to be sensitive, kind, to speak truth, to share an interpersonal love . The celibate religious woman lives in a community built not on blood ties, ~ ~ but on a mutual drawing of person to person, and persons to Person, on ties of shared faith in divine power (Lk 1:49), shared vision of all that creation, under the Lordship of Christ, can be, shared support in her commitment to celibate lovingm witnessing to the possibilit~ of unity in a cosmos where men are searching to be one. VOWED POVERTY Christian history from its earliest beginning to the present day holds poverty to be a necessary part of the ~u'isdan life. It is a living out of the Gospel message: a genuine pilgrim people, humble and serving. Today more than ever before, however, poverty needs to be un-derstood in this true Christocentered approach. The "poor of Yahweh" must be grasped before visible ways of witnessing to poverty will be found. No longer can legislative interpretations be the guide to sharing in the poverty of Christ. P, eligious are living poverty differ-ently today and need to give expression to it in a whole new style of life---in a whole new manner of being; and of giving and sharing. The following statement is a simple meditative ap-proach to poverty which may hopefully stimulate a con-temporary thrust toward a creative reality of poverty in the lives of religious women vowed to poverty. The Counsels REVIEW FOR,RELIGIOUS 196 POVERTY is a dynamic human attitude toward life uniquely personal in expression seeking less to have than to be, and, in being to give expressing, personally and communally, a deep rever-ence for persons and things. Living in the manner of Jesus Christ, one vowed to. poverty accepts her total condition empties herself (Ph 2:1-I 1) seeks out the neighbors in need, using her gifts to serve them works in the same condition as people work today-- for a living. The woman truly poor, strives through her promise to trust fully in God as provider of all, even of life itself (Mr 6:25-34) to live without the assurance of tomorrow, in the glad-ness of today to accept humbly whatever God calls her to, to free herself of all unfreedoms, that she may share her person to offer all: voice to speak hands to touch~ heart to love openhandedly, to God's people through community In community, one vowed to poverty shares in the work of Christ: building the kingdom in an effort to affect more just distribution of wealth in personal responsibility for being collectively poor in the fruits of ordered minimalness: peace, joy in the present; hope, faith for the future In community of mercy, those vowed stand together corporately committed to simplicity of life possessing only to serve as a public sign before the world of Christ's all-sharing love stewards of the Master's goods held in trust-- feeding thepoor healing the sick teaching the uneducated visiting the needy, and so forth-- conscious that all things are theirs, that they are Christ's that Christ is God's (1 Cor 3:23) RELIGIOUS OBEDIENCE This description of obedience attempts to penetrate the meaning of an attitude much praised in Scripture: attentiveness to" God and readiness to do His will. Such an attitude is characteristic of the person who seeks out the ultimate meanings o[ things and goes beyond limita-tions: the person who lives by faith. This kind of person seems quite welcome in our contemporary world, par-adoxical though this might seem, agonized as this world might be over its own failures to promote human life, despite its marvelous successes in science and technol-ogy., athirst as it might be for those ultimates, those "beyonds" that give real meaning to life. OBEDIENCE is the power to seek out, to listen, and to hear the will of God. and the responsiveness, the readihess, to do it. Christians seek God's will in the leading of the Spirit speaking in the Christian community (Jn 1:29-51) Christ promised that the Father would send. "the Paradete, the Spirit of truth" (Jn 16:7-15) And they try to live as He did, whose very food was "to do the will of the Father" (Jn 4:80-8; 6) Religious vow to look for the Spirit,s promptings, and to do God's will with that community in which they have given them-selves, sure in faith that God will reveal His will among them, through the initiative and submission of all of them. through their personal struggles and mutual efforts to keep open to the truth in each one, accepting, appreciating, rejoicing in the different gifts among them, sure in faith, that He will make His will known ac-cording to role and need. Religious in positions of authority try to discern God's will by actively using all channels. It is a new insight on an old truth that the one governing is most in need. of the power to Obey. to listen., to hear. The call to leadership is a call to unify. Religious today realize anew, as did God's people in the Old Testament, that the Spirit speaks to the whole humart family through other signs, the "signs of the times": conditions, like afttuence and poverty, awareness of human dignity, racial tensions; events, like flights to the moon, assassinations and crime, team-work, celebrations, protests and dis-discoveries; people, like Eichmann and Ghandi, John Kennedy + + ÷ The Counsels VOLUME 2% 1970 and Martin Luther King, Jr., Dag'Hammarskjold, Dorothy Day, Jolm the XXlII, Darwin, Einstein, and Marx. PARADOXICALLY, The person who is growing in genuine obedience ~ 'becomes more and more humanly free (He who loses His life shall find it, Mt 10:39) Such a person becomes more and more attuned to the transcendent, alive to community, available for service, responding always anew ("God, here I aml I am coming to obey your will,'" Hb 10:7) + ÷ + REVIEW FOR RELIGIOUS GENERAL CONCLUSION The basic affirmation of Christian life: that God is our end, that all else is means, lies at the core of our under-standing of the vows. Ways of channeling our baptismal commitment, they proclaim publicly a choice of avail-ability, service. They point toward possibilities---of hu-man commitment, enduring fidelity, growth in process, becoming. They speak of and call us to live---a mystery. RELIGIOUS VOWS are means, signs of a personal choice: a commitment in faith to the God who is both among and beyond His people; a life orientation toward possibilities fo~ human actualization and for apostolic service; a radical attempt to incarnate the gospel message by living like Jesus Christ. Framed in terms of covenant, the vows intensify the God-man covenant made at baptism; acknowledge God's greatest gift--that He first loved us in Jesus Christ; express a human response to that gift; include the covenant relationship between God and the person, the person and her community. Public in nature, ecclesial in character, religious vows boldly proclaim as a "splendid and striking witness": a stance of constant presence before God, constant openness to the Holy in human life; an attitude of constant striving for more total avail-ability to God and to His people; gratitude for the mercy continually received from God through His people; communal commitment to the kingdom and to its com-ing. In a cosmos and among men viewed in terms of "proc-ess," religious vows attempt to express certain hu-man possibilities: of total self-giving, both in being and be~:oming; of fidelity amid change; of commitment not sterilely binding but creative; of growing in oneness in a fragmented so(Jety; of living mystery, in and through the Spirit, in a prob-lem- solving world. VOLUME 2% 1970 199, SISTER MARY FINN "Live--Do Not Be Overtaken by Death" ÷ ÷ ÷ Sister Mary Finn of the Home Visi-tors of Mary lives at 356 Arden Park; Detroit, Michigan 48202. REVIEW FOR RELIGIOUS I spend my evenings in an abandoned store a few blocks from our home in Detroit. The store is in the black community and is opened as a center for teenage boys. Last Spring we placed in the window a large pic-ture of the Black Christ. Invariabl~ every young man who stops and stands before the picture and looks--even for an instant--straightens up, puts his shoulders back, and stands tall. What loftiness is stirred whenever a man is faced and inspired and called beyond himself by an-otherl Great spirit and dignity and grace rise up when-ever a man stands before life. In looking up to this beau-tiful Black Christ young men are meeting the One who says: "I come that you may have life--more abun-dantly." A word today for someone who has life is "soul." When a black teenage dropout exclaims "Jesus has soul, man," he means very reverently what the Gospel means when Matthew says: "Jesus was led by the Spirit," or "Jesus is the way, the truth, the life," or "Jesus came that we might find life." Is there anything the ghetto searches for more than life? Anything the affluent, the student, the addict is more desperate for--than life? Our entire culture is hungry for life. Death prevails and abounds all around. We are men and women enclosed in a machine-centered world; encapsulated by professionalism and technology and humanitarianism; asphyxiated by accumulation of things and manipulation for power and craving for pleasure. Where does a man turn for life? What are the alternatives? Who are the sources of life in a technolog-ical culture? Religious are a people consecrated--really consecrated --to life in the midst of death. If ever our American culture needed religious people and institutions it is now --to show the individuals and institutions of our society that there really is an alternative to death., specifi-cally death.by-power, and death-by-wealth, and death- .by-pleasure. The alternative to dea.th-by-wealth is my vowed life of poverty. The alternative to death-by-power is my vowed life of obedience. The alternative to death-by- pleasure is my vowed, life of celibacy. This is the glory of religious life--that in ~/day when man is seduced unto death there are men and women and institutions consecrated to life. The glory of religious life is to bring men and institutions to LIFE. There are people in the world with a profound sense of life and people in the world with a deprived sense of life---life lovers and death lovers; people who lift up and people who cast down. I am a strange mixture of both. There is the death lover in me and the life lover in me: Reality is almost always experienced in the form of people, things, events. The death lover in me is fasci-nated by what is lifeless. I am scared and frightened by the wonder and mystery of life; so to protect myself from living I have all sorts of ways of exploiting people. The death lover in me handles people, manipulates them, disposes of people mechanically. I crave my own suc-cess and safety and will suppress a person who threatens me.The "music teacher" in Death at an Early Age is so threatened by the life, the artistry of 6th graders that she finds multiple ways to protect herself from life--to the point of kindly:killing creativity in the chil-dren. She squeezes the life out of one child, then another, and another, and finally brings about their death and the institution's death--all for her own safety. Only when she feels successful and becomes "master" of the child and has the child "under her control"--only then can she "praise" him. She literally kills the child; she desecrates life, snuffs inner life right out of a youngster because she herself is so deathly afraid of life. The death lover can't possibly be celibate with people because death-centeredness is violent and irreverent with life and to be celibate means to revere life--to initiate, foster, sustain life in a wonderful varie, ty 0f ways. This is'how the death-lover in me relates to people. Toward things the death lover in me is possessive. I ollect,~,hoard, and secure every little creature I desire, I'm threatened by what .I'm unable to possess and up-tight and" upset when. my "things" are slightly out of order. The woman in the Old Testament, who falsely claims to be mother of the child, is typical of the pos-sessiveness of the death lover. She prefers a properly divided dead child than to allow, the true mother pos-session of her living child. The,death lover can't possibly be poor because poverty VOLUME 29, 1970 ,REVIEW FOR REL[G[OUS 20~ is freedom from domination by things and liberation from enslavement to things. The death lover in me is possessed and "run by dead things." Toward events the death lover in me is fearful and forceful. I am dominated by a compulsion to control and master; power-hungry. My supreme values are power and order and having the situation under control--so well under control there is no room for variety or growth or spontaneity. The death lover in me runs the world like a great big machine. The death lover can't possibly obey because obedience means to listen and be responsive and available to the voice of life all around me. There is also the life lover in me, and the life loving me has special attitudes toward reality. As life lover I have a profound reverence for life--for people, th!ngs, events. I experience people with great joy and have a sense and belief in their almost unbelievable and won-derful individuality. For the life lover, every person is a special presence to be encouraged and brought more and more deeply to life. The death lover in me makes the individuality and uniqueness of the other a target--to be picked at and shot down. There is a lot of the sniper in the death lover. The life lover has a profound rev-erence for the life and specialness and individuality of the other, and when the other appears as unique the life lover in me becomes even more alive by coming to the support of the other who is being born in a new way. I foster and nourish the individuality of the other to be-come even more herself--more unique and individual. The death lover in me is scared and frightened and threatened by the specialness of the other so I become insecure with my own individuality. The life lover in me admires and promotes the specialness of the other and is at home and responsible for both the extensions and limitations of my own individuality. The attitude of reverence for my own individuality and the specialness of the other person is beautifully ex-perienced and expressed and sustained by vowed celi-bacy. My celibacy is an alternative to death-by-pleasure; a fundamental reverence for people--my own self and the self of other people. To be truly celibate means to be touched by life, to be brought alive by the uniqueness of the other and to bring others alive by my own unique-ness. To be celibate means to be a lively individual. It means I pulsate with vitality and generate an abiding attitude of personal and interpersonal reverence. The celibate in me is the great lover of life--re-creating life all around by my own wholehearted presence to life. Celibacy has a great lifting power. ToXbe celibate means not only to be at home with my cwn individuality and the individuality of the other, but to be creative even in unveiling the individuality of myself and the other. It means providing the truest con-ditions for unfolding life and immediately and ulti-mately manifesting the Lord Jesus. To be celibate has a lot to do with privacy and with being alone. Celibacy means I am able to be alone and to bring Out the individuality of the other who is alone. I feel my aloneness from my friend much more deeply than my aloneness from people less near, but if I really mean it when I say I respect the individuality of the other than I am able to "leave the other alone"--not to tamper or handle or seduce the other. My sense of alone-ness is an awesome sense of life and vibrancy, but in it I have moments of feeling my tendency to "prove" or "test" the closeness of the other to me. As soon as I do this--as soon as I try and touch and overhandle the intimacy of the other or overexpose my own intimacy --then I violate and betray my celibacy, and life disinte-grates- like a bubble. Being celibate and intimate with the other is more like two open hands cradling sand than clutching sand in my closed fist. Christ went about touching people--but what a difference in His touch and mine. Christ never touched anyone for His own sake-- to prove or test anything for Himself. He touched people only for the sake of their growth and life--for the sake of the Lord God. My sense of aloneness is a supreme moment of celibacy because it places me in an awesome experience of being born and coming to life. My celibacy is both a separation from "death" and communion with new life. As a life lover I also have a rather special experience of things. A great and wonderful multitude of things appear in my daily life: the things of technology--water that refreshes, clothes that adorn, vehicles that trans-port, gadgets that facilitate, books that illuminate; and all the wonderful things of nature--the enduring of a mountain, calm of a sunset, strength of water, grace of a flower, splendor of a leaf, gentleness of a meadow, free-dom of a bird. When things become more and more ap-pealing and plentiful and available the death lover in me looks and grabs and clutches. With some things I be-come overinvolved, infatuated, indiscriminate, cluttered. With other things I am cold, passive, uncaring, reckless. The life lover in me has a profound reverence for things and relates to them as a source of life and inspiration and celebration. The attitude of reverence and gratitude and joy for the gift of things is beautifully expressed and sustained by vowed poverty. My poverty is an alternative to death-by-possessiveness. Fundamentally poverty is reverence for things. To be poor in spirit VOLUME 4. 4. 4. $ist~,~ Ma~ Finn REVIEW FOR RELIGIOUS 204 is to be treed and serene and gra.ceful in the presence or absence of things. This experience of poverty redeems me from death, frees me trom domination by things, liberates me from enslavement to things. Poverty heals the break and rupture between myself and my posses-sions and restdres me and gives me a sense of wholeness and unity and harmony. The life lover in me has vision that penetrates and goes beyond the surface of things and enters into a communion with the inner meaning and life of things. Especially in a technological world this lively, delight-ful, restful relationship with things is not often found. It is fashionable to have and collect useful things, but not so fashionable to enter into the deepest meaning of things. To really commune with the heart of a. thing means I must take a kind of distance from its im-mediate usefulness. I can't rejoice when I look upon things too closely. Closeness in this sense suggests at-tachment and possessiveness. Possessiveness fills me with anxiety. Anxiety confines my spirit and ties me to the outer, superficial layer of the thing. When I stand back and am detached from the thing, then I become un-cluttered, unencumbered, and free to enter into the heart and mystery of the thing. It's when I come to the heart of the thing--to the center and the mystery of what the thing is--that I come to the moment of free and fruitful enjoyment. My poverty releases my spirit and my spirit breaks forth. I enter into and transform and bring to life whatever thing I touch. My poverty draws man toward great and abundant joy in things through detachment and reverence. Besides people and things reality is encountered in the form of events. The lover of life experiences events with a loose, playful, graceful spirit. We are confronted with all sorts of events---everyday. Events of nature: a storm, headache, double chin, expanding waisdine, gray hair. And we are confronted with the wonderful and fearful events of culture: change and growth and decay; and power and militancy and reactionary, traditional-ism; institutions and structures and systems. The death lover in me stands before events of change and growth, for example, with fear and suspicion--somewhat cold and calculating, overcautious and hesitant. When I move I move to control and enforce and restrain and master. For this I have need of power so I invoke "law and order." The death lover stands before events with a sense of fate and despondency. The life ldver is called to newer and greater and more profound life. by events of culture and nature. The profound reverence the life lover experiences for events is beautifully manifested by. vowed obedience and is a very precise alternative to death-by-power. Obedience means, fundamentally, .my reverence for events. Obedience means I am in communion with the deepest and most hidden and secret meaning of events-by listening. To obey means to quietly discover and listen to a secret. When I listen to reality I am born, raised up, and brought to life. Not drugs or inter-personal dynamics--but obedience--expands my con-sciousness, extends my horizons, uncovers my depths, brighten my vision, enables me to stand tall. When I listen to the mystery at the heart of a cultural or natural event I come into touch with myself at a new level, with the secret at the heart of the event itself, and ultimately and finally into touch and consciousness of the Lord Godmpresent and acting somewhere and somehow in the event. Each event then--when I am a lover of life--each event is a sacred event; a salvific event; redemptive. There is no event, no change or in-stitution or structure or sickness that is unholy. An event is not unholy. Unholiness is when I enter into an event in an unwhole or death centered manner. The obedient person is so much in love with life that she consecrates herself, vows to listen to the deepest voice of life all around her. She submits herself to the voice of reality in her culture and in nature in order to foster unity and reverence and serenity in the world. This listening experience of obedience is altogether different ~om the controlling experience. Listening is expecting.Controlling is handlingmtill there isn't any life left.' Neither of these attitudes toward reality comes in a pure form. In other words, the pure form of death lover or life lover is rare. The pure death .lover is insane. The pure life lover is a saint. Most of us average people are a blend. What matters is that I know and am aware and discerning of both movements within myself. Becauge of the profound need in our culture, and for the preservation and enrichment of the truest values of the society itself, and especially by the very real but simply unexplainable mystery of God calling me and touching my life in the way He does--I am one whose way is meant to be an alternative. I am consecrated to life in the midst of death, poverty in the midst of plenty, celibacy in the midst of pleasure, obedience in the midst of power. This is my call. It is a profoundly personal experience of the living God forever calling me to abundant life, forever faithful to me. I cannot ex-plain my call to another. I am able to describe some moments of it--but never explain it. It is mystery. I can only live it. The deepest moments of life are always born and unfold in mystery. But forever, somewhere in VOLUME 29, 1970 ÷ ÷ ÷ RL~VIE'~ FOR RELIGIOUS 2O6 my heart, I know well I am called by One who is faith-ful. His call to me is enduring. I experience His fidcli:.y as well and as really as my own infidelity. I may repress my call, cover it up, run from it, hide--but forever it is my experience to be called to center my life prhnarily and consistently around the living God. In fai,h and quiet readiness and humble awareness I am able to do this. In a predominantly technological and function cen-tered culture my religious life, then, individually and institutionally, is a radical departure from the system and the establishment and superficial values and struc-tures. "Radical" means "deep within" not "way out." Religious life is truly radical. By centering life (in this machine and man centered world) primarily and con-sistently around the Lord I take a radical stand toward reality. A function centered culture has its special at-titude toward reality. It prizes and gives priority to pos-sessing things, pleasing people, controlling events. To live in the midst of things with an attitude of poverty, and in the midst of people with an attitude of celibacy, and in the midst of events with an attitude of listening says in a radical way to the members and institutions of my function centered culture that there is another way, that there is an alternative. The religious is the alternative. She offers love of life as an alternative to death centeredness and ultimate religious meanings as an alternative to superficial and' peripheral meanings, and releases the Spirit as an alter-native to fixation on the material: God centeredness as an alternative to the merely humanitarian. This life may actually appear a bit too radical, too threatening for a culture so permeated and centered around values of possessing things, pleasing people, and controlling situations, and consequently may draw a kind of ridicule. The culture may do to us what we find our-selves doing to whatever we can't cope with. We either don't see it or we ridicule it. When this happens it be-comes quite difficult for certain personalities to remain available and receptive to the mystery of poverty, celi-bacy, obedience. They want to "rename" the experience something else, or explain away the mystery of religious living, or so rationalize their life that they become un-able to remain faithful. I may be tempted to question my call and to shift m~t centeredness to what is super-ficial and peripheral. To go on living, however, and to become the gracious recipient of misunderstanding and ridicule bestowed by a function centered culture--to be chastened and purified and to endure the ambiguity of it all--this is the "price" as Kierkegaard says of "willing one thing." The One Thing---or the One the religious wills is Christ Jesus. I make my willingness explicit by my vowed reverence for reality, and this very reverence is a profound alternative to the death and violence that thread through a culture where values are primarily and consistently functional. Religious community is a beautiful means of fostering and sustaining, religious centered life and discovering and manifesting the most radical and religious mean-ings of life. Religious community is radically different £rom other kinds of community just as religious centered living is radically different from function centered living. Reli-gious community is "where" religious life and centered-ness are born and sustained and enriched. Religious community is where we provide a home for each other and room for each one to be a special individual, where we joyfully engage ourselves in Christ's life and call each other to life and urge each other to go through the Pass-over togethermthe ultimate experience of life. Religious community is where we transform the life and attitudes, where we "expand the consciousness" of each other, where we are purified and healed and transfigured, where we enable each other to live as uniquely and fully as possible. Religious community is where each of us is marvelously engaged in telling one another the good news, inspiring each other to uncover the living God dwelling in her own heart, calling one another to un-cover her religious heart by her own special presence, encouraging one another to be a special individual and to share with each one in a grand variety of ways one's own special religious experience. Being together in religious community is being together in Christ. Christ is the center of our religious life, so together we initiate, form, and sustain a Christ centered life. We speak to each other by our religious living together: "Keep in mind Jesus Christ." In religious community there are all sorts of room for tremendous diversity--diversity of personality, inclina-tions, cultures, races, expectations, ages. Wonderful unity is born out of this diversity. Religious community is a heartfelt experience of Christ initiating and accomplishing redemption in me. I need His touch of redemption in my doublemindedness and indecisive conformity to peripheral values. I am inclined to betray life, to shift from religious to less ul-timate and radical living. But in religious community my sisters urge me out of darkness and death and sus-tain me in light and life. This fills me with a sense of joy and enables me to speak my courageous "yes" to live life religiously, to unfold my attitudes of expectancy and enthusiasm for life, my roominess and fxiendliness, VOLUME 29, 1970 207 ÷ 4- ÷ REVIEW FOR REL;GIOUS 208 my pioneering and prophetic spirit. Religi6us commu-nity gives my spirit direction, inspires me to face God and my sister and fellow man as an individual of great peace and inner unity and decisiveness to life whole-heartedly. My sisters call me toward the Unknown. They name me "sister" and ask me to share with them--not just what is external, but the hidden treasures of my heart. I need their light to quicken my desires and their help to form my consciousness and their inspiration that I may be graced with the ability to leave life alone and not overhandle and extinguish the breath of any living spirit. Religious community is where I make a home for my sisters and communicate to them the radical and ulti-mate meaning of life and my own radical consecration and identity. Religious community is life centered but not the center of life. When the community is actually religious the Lord God is our one Center. Community is a means of initiating, forming, and sustaining our God centered life. The purpose of religious community is to speak "Father, . Son," "Spirit"--to say to each participant: "K, eep in mind Jesus Christ; keep in mind your life center." If the community "says" anythingelse it is not religious community. If the community claims to be religious but in reality says: "I am the center of life," it lies and cheats and creates confusion and becomes more dead than alive. Religious community is reaIly meant to say--very simplyPto all its members: "Pray"; "be holy"; "be alive to the call of God in Christ jesus." Members of our culture who feel the call to live more radically--artists and students and black people-- look all about them for alternatives. When they look toward the establishment they see power, greed, pleasure. What are the alternatives? Where are they? Or rather-- who are the alternatives? The celibate me is a radical alternative to a. passion centered and pleasure centered culture. The poor me is a radical alternative to a pos-session centered culture. The listening, obedient me. is a radical alternative to a power centered culture. I betray the brightest, most creative and sensitive and radical people of my culture when I betray my poverty and replace it with preoccupation and fascina-tion with budgeting, clothing, entertainment, traveling. I betray these same people when I replace my obedience and creative listening with a preoccupation and fascina-tion for management, control, manipulation, domina-tion. And I betray them when-I substitute my celibacy with preoccupation and fascination with personal corn- fort and appearance, with pleasure, popularity, and maneuvering to be "in." A second remark by way of conclusion concerns replacements for the living God. There are all sorts of replacements. We e~ich have our own preferred variety, our own little gods and golden calves and plastic idols. One of the golden calves is humanitarianism. In place of Christ at the center of my life I put myself and humanity. In place of consecration I put commitment; in place of prolonged contemplative prayer, endless drawn out dialogue and interpersonal relationships; the institution and mass identity in place of the individual's uniqueness; majority rule in place of self-determination. In place of self-surrender I put self-consciousness; in place of life, death; in place of spiritual reading, study ~ind learning and the daily paper; in place of liturgy, secular celebrations; in place of intuition, measurement; in place of asceticism, ease; in place of mystery, proof; in place of recollection and withdrawal, overinvolvement; in place of the unknown, the' known; in place of dis-cernment, public opinion; in place of faith, ration-alism; in p/ace of insight, behaviorism; in place of re-sponsibility, conformity; in place of internalizing and personal appropriation, objectification; in place of in-spiration, explanation; in place of decision, discussion; in place of celibate community, personality compatibility; in place of harmony, specialization; in place of spiri-tuality, sociology and psychology; in place of spiritual direction, group dynamics. My fascination with nature may even become a re-placement and substitute for the living God. The touch of nature, the beautiful and artistic may well dispose my heart for the Lord God--or may become a substi-tute. Theology may become a substitution or replacement for spirituality. They are quite unalike., as different as Karl Barth and Thomas Merton, as different as Tan-querey and Teresa of Avila. Another golden calf is the crowd--which becomes a major replacement or substitution for religious com-munity. The crowd is the great killer of life and prayer and wholeness; the great and gigantic intruder upon the ground of the Lord. Crowd is different from reli-gious community. Community which is religious ini-tiates, fosters, sustains religious centeredness. The crowd protects me from the most radical depths of meaning because it deprives me of that authentic aloneness and true individuality necessary to go very deep. Crowd squeezes the life out of me and becomes a divisive and shattering force against my consecration. It is especially the task of the religious in the culture ,,L~,~ ~09 to be radically set aside from the crowd, to become an alternative and to inspire the peaceful individuality of the others. The religious is the one who is able to be profoundly alone and profoundly related to others. She is able to stand, to live outside the crowd around her by uncovering the uniqueness of her own life and re-specting the life of the other. The celibate religious stands in the culture, in the midst of men, as the one so consecrated to life that she refuses to exchange her cen-teredness around the Lord for assimilation and death in the crowd. I betray my call and my religious community and the entire culture whenever I avoid or repress or replace commtinion with the Lord God with any other com-munion. Religious are meant to stir up loftiness and great spirit and dignity and grace so that those who look upon religious life, even for an instant, may straighten up, throw their shoulders back, and stand tall because they have found life abundantly. Religious are meant to say to the culture in which they live: "Receive the touch of the Lord and live. Do not be overtaken by death." ÷ ÷ ÷ ~.~ter Ma~ F~nn REYIEW FOR RELIGIOUS 210 EDOUARD POUSSET, s.J. Human Existence and the Three Vows The Gospel texts* contain a threefold call con-cerning the kingdom: chastity, poverty, and the humble service, of others in obedience to the Father. Every Christian must necessarily reach a point where he real-izes that he is personally involved in this call and that he must, within the limits of his own vocation, conform his life to it. When this call makes itself heard in a man's life it penetrates to the very heart of his existence and invites him to make what can only be described as a staggering conversion. Everything that counts for a human being is, in fact, directly involved: marriage and a family and the possessions which his work and his freedom of action obtain for him. Whoever hears this call is obliged to reorientate his life and it can happen that a man will go so far as to renounce, . through a death and resurrection which transform him, the essential values of his existence: ¯. there are eunuchs who have made themselves that way for the sake of the kingdom of heaven. Let anyone accept this who can (Mt 19:12)¯ . sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come follow me (Lk 18:22). ¯. anyone who wants to become great among you must be your servant, and anyone who wants to be first among you must be slave to all (Mk 10:43--4). It was in this way that all forms of consecration to the Lord which include the vows of chastity, poverty, and obedience were born in the Church. These three vows do not in any way consist in marginal practices and devotions. Chastity renews the heart out of love for God and creatures. Poverty establishes a new re-lationship between man and the riches of this world. ¯ This article was first published in French in Vie consacrde, vol-ume 41 (1989), pp. ~-94. The translation was made by William Russell, S.J.; St. Joseph's Abbey; Spencer, Massachusetts 01562. 4" Edouard Pomset, S.J., is professor philosophy at Lea Fontaines; ~O-Chan-tilly, France. VOLUME 2% 1970 4. 4. 4. Edouard Pou~set, REVIEW FOR RELIGIOUS Obedience converts the desire for power and by so doing initiates man into true [reedom. The wows are man's very existence as it is lived out. in accordance with the death and resurrection o[ Christ.1 That is their greatness. But the renunciation which they entail has so direct, an effect" on the living sources and, the very structures of existence that today many are asking themselve.s if they do not doom those who pronounce them to live a life which is inhuman. And let us be honest about it, thi~ is a risk. What are these living sources, these fundamental structures of man's very existence? What does the gospel call to perfection entail? In what way are the vows a risk? How does someone live the vows? How can the risk involved be overcome by dying and being resur-rected jn Christ here and now in this world? Human Existence Man makes his appearance on the scene of life and advances in existence by a triple dynamism which un-folds in three essential activities. By means of these activities h~ develops a human s6ciety and thereby comes to understand what he is. First, there is the amorous desire which directs a human being towards his counterpart: man towards woman and woman towards man. It is this desire which is at the origin of the conjugal and familial society. Secondly, there is the power to transform and ap-propriate for oneself the natural universe which is the extension of one's body. By his work a man takes possession of this world and establishes' an economic society iri which the relationship between all the mem- XThis definition presents a difficulty, namely .that of being ap-plicable to every Christian life and not restricted to the religious life as such. Nonetheless, inasmuch as we are attempting to situate the religious life in its relationship to human existence in general and not to the life of Christians who are not religious this difficulty is of no consequence in this context. Those who would like a more precise treatment of this point may wish to consult Karl Rahner's article, "La thfiologie de la vie religieuse," in the collec[ive .work, Les religieux au]ourd'hui et deraain, Paris: Cerf, 1964, pp. 53-92. The fullness of Christianity--the perfection of love for God and man-can be attained without the vows. But religious life, because of the renunciation which it entails, "makes apparent in a very evi-dent manner and incarnates in an obje.ctive reality the faith in the supernatural grace of God which transcends this world." It is quite true that a Christian who marries, possesses his goods, and enjoys his independence can integrate the values of this world in a life of faith and thereby reach perfection. But because his existence (mar-riage, wealth, freedom) already has a value discernible by this world, independently of faith, "it does not make the transcendence of grace and faith evident in such an impressive way" (pp. 79 and 8~). And this is exactly what religious life accomplishes. bers strengthens the individuality of each one and each one's individuality strengthens the relationship which exists between the members. Thirdly, there is the desire to be independent, which is man's way of asserting his freedom when confronted by his counterpart, and his ability to conduct himself rationally. This desire is at the origin of the political society where interdependencies take shape which are the conditions of each one's freedom. Man is a being of nature, he is part of nature, but he is not, as is the animal, merely immersed in nature. He is consciousness, which implies that he can stand up to nature, look upon it as the object of his under-standing and his action, and so dominate it. A careful analysis of the relationship which man maintains with the world by sensible and intellectual knowledge would show that he is able to hold his own with everything that exists: the earth and sky and all they contain as well as what they cannot contain. The universe is his property, the object of his consciousness, and it is his vocation to make this universe---even though he is com-pletely exiled from it when he first appears in the world--his own. When he has emerged from nature, all of nature has at one and the same time been gathered together in him and remained entirely ex-terior to him. Both present to and absent from him, the universe is for him the object of a fundamental desire. And this sitiJation renews itself each time a human being is born. An infant is different from an animal in that the latter has particular, selective in-stincts, whereas the child reaches out for everything and puts it in his mouth. Everything is his. Because he is desire, the human being is desire to dominate and possess. But by coming in contact with others and experiencing the things of nature he is forced to adjust this desire both to the resistance he discovers in things and to the comparable desire he finds in others. The master finishes by finding his own master and .at times he even finds him,. in the servant he first sought to enslave. The oppositions and the struggles result in humanizing men by bringing them. little by little, to know themselves~ for what they are, to respect one another, and to get along with each .other. But because, he is desire, the human being, at the same time .as he is desire to dominate and to possess, is also the secret aspiration to find in another a subject simi-lar to himself who recognizes him without being forced 2 To I~ow onesell (se reconaRre): a precise phrase whose meaning is very strong. By mutual recognition each one sees and appreciates in the other what he is and even contributes to the creation of this value within him. 4. 4. the Vows VOLUME 2% 1WO 21~ + ÷ Edotmrd Pousset, S.]. REVIEW FOR REL|G[OUS ~14 to do so and who enables him to exist as subject as well. Without this aspiration no mutual and brotherly recognition would result from the play of forces and violence. It is this aspiration which, coupled more or less with the desire to dominate and to possess, sets man and woman in motion one towards the other: Man and woman are drawn by their very desire to seek in the other the subject, the 'T' which is able to affirm their own subjectivity, so that their harmonized reciprocity must converge in union . If man and woman succeed in giving themselves in a gift of mutual and equal assurance they can then embrace and merge in an act which establishes their unity? We have all known engaged couples and we know only too well to what extent the meeting between a young man and woman and the promise which they make one to another can transform them and develop in them potentialities which were hidden up to that time and cause them, as it were, to blossom. An un-questionable sign that they are, one for the other, be-coming more human. The relationship between a man and his wife results in the conjugal and familial society. By the union of the sexes the desire of the human being to possess nature and be recognized as a person by another person is fulfilled in a way that is partial and yet which takes the form of an intense communion. What con-stitutes the attraction of this relationship is not so much the pleasure, in the trivial sense of the term, but rather the intense communion with nature and with men. By his body each spouse recapitulates for the other all of nature, and this body is at the same time a free subject who gives himself to another subject whom he recognizes as being worthy of this gift. All the devia-tions and all the failures which can be blamed on the desire to dominate and to possess which is mixed in with the love drive do not erase the grandeur and the beauty of this mystery. Man and woman come to know one another and out of their union a child is born. By him they become father and mother. Paternity and maternity are not added on to their respective beings much like a particu-lar and accidental function; it is a re-creation of them-selves by themselves, and by their child. By this re-creation man and woman reach the fullness 6f their masculine and feminine beings, and no one who has seen a young mother bending over the crib of her little child or heard a father announcing the birth of his son could ever doubt this. All those who have 3 Gaston Fessard, "Le myst~re de la soci~tfi," Recherches de sciences religieuses, 1948, pp. 168-9, and again in L'actualitd historique, vol-ume I, Descl~e de Brouwer, 1960, p. 164. consecrated themselves to the Lord by the vow of chastity know these things, they think about them-- at times with nostalgia--and they would like to be no less man and woman, within their own vocation, than their married brothers and sisters. Nevertheless, we must not lose sight of the fact that the relationship between man and woman con-ceals an antinomy: that of love (the disinterested de-siring of good for the other and the hope of being recognized by him) and that of selfish desire to domi-nate and to possess for oneself. In marriage this antinomy is resolved but by a fragile balancing which is easily put into question. However successful family life may be it is the success of a particular group. Even harmonious--supposing they are so--family relation-ships retain the stamp and the limits o[ their origin: a biological generation which, of itself, produces only the particular bond of blood. But the human being requires a more universal society so as to become fully himself; this explains why the child once grown up leaves the family circle and enters a larger society, that of work, where he comes in contact with other men. This transition is brought about by a necessary movement: even before he experiences the narrow-ness of the family circle man must work to live and this work gives rise to relationships which are more universal than those of the family. To work is to confront and transform nature so as to take exclusive possession of it by adapting it so that it becomes one's own. Whether it be the first gathering together of things by the cave man or the building of a space capsule it is always man appropriat-ing nature, By his work he procures the goods which satisfy his needs (consumer goods) and which extend his individual body into the world (tools, equipment). This appropriation of the world by man is not only r~ecessary for his sustenance; the strengthening of his individuality depends on it as well. Even supposing that he has what he needs to satisfy his animal need to eat and drink, man, without his house and the objects with which he fills it, without the tools of his work, would scarcely be a man at all. He needs to possess these things so as to reinforce his existence in the world. Without them he is a poor creature indeed. Step by step he must possess the entire universe. The world, t~ansformed and organized by work and tech-niques, is man's body. To make the world and its riches one's own is a human act as spontaneous as it is necessary; it stems from a need, itself as undefined as the desire behind it. It is this need---the limitless ÷ ÷ ÷ VOLUME 29, 1970 ÷ ÷ ÷ Edot~r. , d Pousset, REVIEW. ~FOR ,RELIGIOUS 21,.6 multiplicity of needs and their satisfaction--which gives birth to the economic society. By means of his work man extends his intelligence and his strength .into a produ.ct Which he fashions as he distances himself from nature. This produtt, the re-sult of his work, is at first exterior to him, but in a second time it must return to him in one way ,or an-other so that he might consume it and thereby satisfy his needs. This is the circuit which takes shape: work stemming from a need; the producing of an exterior object; the appropriation and satisfaction of a need by consumption. But as he works within this circuit man comes into contact with other men as well as with nature and these men, in turn, are also at work. Their meeting gives rise to an indefinite and indefi-nitely more complex development of this circuit: in-stead of consuming the product of his work directly he exchanges it for the product of another. Exchange is a factor of progress and by it, so long as one is also a producer, one can obtain things under the best of conditions and at the lowest costs. The more a society develops the more the rate of exchange is intensified within that society and the contrary is equally true. But the desire to dominate and possess which is at the very heart of man enters into this circuit of produc-tion and exchange and throws of[ the mechanisms thereby causing all sorts of disorders and frustrations to the detriment of one and all and even to entire classes of society. This desire is at the root of the social conflicts which periodically disrupt the life of a nation. No economic system has yet found the solution to the contradictions which arise within human activity. When a solution is introduced at a given point, as in the socialist system which deprives private property of the means of production, difficulties spring up at some other point. The economic sodety does not possess the means of resolving the problems it generates. In addition, the economic society' exists only Within another .sphere, the political society, which comes into being as a r~sult of the relationship of one man ~o another. Man, as he emerges 'from animal nature, comes in contact with another "man and a domination of one over the other is the consequence of their encounter. WithOut this dominatiori of a "master" who forces his "slave" to work, the elementary needs which the hu-man being feels would have led him only so far as to~ instinctively gather up things or to hunt and this would not have been enough to draw him out of his animal nature. If the young schoolboy was not~ obliged by his teacher .to make straight strokes beiween the lines of his notebook or to decifer the marks in his school book he would never do much more than scribble, he would never learn to read and write and he would not become intelligent. At the root of all human and humanizing activity there is a discipline, a law, either one which man's reason imposes upon himself once he has become reasonable or one imposed on him by an-other in those areas where his reason has not yet at-tained full competence or efficiency. When a man comes in contact with another, author-ity is made apparent, as is obedience. The one and the other are necessary for the development of ]reedgm which is, in the final analysis, the value with which the political society is chiefly concerned. Whether it is a question of a band of thieves or a group of disciples which a saint gathers about himself, the authority of the leader is asserted and accepted as a fact. It is then legitimized by the feel and concern for the common good of the group which is evident in the person of the leader. This will be the very basis of the obedience of the members of the group. The dialogue between leader and subordinates stems from this mo'tivation" of the common good, and it is this dialogue which defines the obligations and rights of each one. Thus the flee dom of each member keeps pace with political society as it develops, whether it be a gang, a clan, a nation, or an empire. It is in political society that the desire of each one to be free and responsible for his conduc( takes shape. This determination, as in the case of the love drive and the act of making the world one's own, comes from the very depths of man, from what I have referred to above as desire. It is inalienable and s6 powerful that it is capable of setting in motion entire peoples fighting for their independence, for. and against anything and everything. It is good in itself but it can deteriorate both in an individual and in societies into a desire for power and a sense of pride which affect political relationships more or less seriously and at times provoke the most violent of conflicts be-tween individuals or peoples. Such, summarily analysed, is this third sphere of human experience, that of the relationship of man to man as he is taken as a human being independent of the man-woman distinction. It is the political society which attempts to integrate with-out destroying and to unify without confusing the two preceding spheres: the family and the economic so- .ciety. Amorous desire, the power to appropriate the uni-verse for oneself, the determination to be independent, free, and responsible are three "drives" which can giv, e birth to three passions or sins: the inordinate desire of the flesh; the thirst for riches and for self; the desire. t ././././~. l,'otus VOLUME 29,~1970~. ~ '" . Edouagd Pousset, $.]. REVIEW FOR RELIGIOUS for power and pride of spirit. The gospel call is not only addressed to these three capital sins, however, but reaches us at the very heart of our existence, inviting us to live according to the paradox of death and resurrection and thereby to go beyond ourselves towards the Love which is the life of the Holy Trinity. The Gospel Call The gospel call to chastity is one addressed to all. Some live chastity by remaining single while others-- by far the greater number--live it within the ~amework of a monogamous and indissoluble marriage. On this point Christ. preaches more by His silence and His own example than by what He has to say. Yet He also speaks of it in these terms: . there is no one who has left house, wife,¯ brothers, parents or children for the sake of the kingdom of God, who will not be given repayment many times over in this present time and, in the world to come, eternal life (Lk 18:29-30). These words were first addressed to a man who had heard Jesus, the messenger of the good news, and who in turn desired to be God's herald. He had to be ready to leave everything at a moment's notice for the sake of the kingdom. "Because of my name" Matthew writes. This phrase from Luke quoted above sums up what is essential: to follow Jesus for the sake of the kingdom which, for some at least, includes the two conditions of detachment and freedom of action. In another pas-sage of St. Luke we find a similar warning but in this instance it is worded in the form of a far more general requirement: "If. anyone comes to me without hating his father, mother, wife, children, brothers, sisters, yes and his own life too, he cannot be my disciple" (Lk 14:26). And our Lord adds: "Everyone who divorces his wife and marries another is guilty of adultery and the man who marries a woman divorced by her husband commits adultery" (Lk 16:18). Finally, at the conclusion of his teaching on the prohibition of divorce which so puzzled his disciples, Our Lord sets the price even higher when he speaks of "eunuchs who have made themselves that way for the sake of the kingdom of heaven. Let anyone accept this who canV' (Mt 19:12). Some have supposed, perhaps rightly so, that Jesus was referring to examples familiar to His listeners, John the Baptist for instance. They ask themselves if, in this comparison, He was thinking of perpetual con-tinence. Are we reading into these texts if we find in ¯ In parallel texts neither Matthew nor Mark make mention of the wife. them what Christ taught about the freedom r.equ, i~ed,, for following Him? Or does this interpretation take the edge off the point of our Lord's statement? J.-P. A,udet, who is not one to exaggerate the meaning of texts, asks himself these very questions and finds it ,preferable "to consider that Jesus was effectively thinking of the free choice of perpetual continence." 5 In the light of the example of our Lord tradition has interpreted this declaration as a. call to religigus chas-tity kept for the sake of the kingdom. Though the call to poverty recurs in numerous tex~ts, it appears at times to be addressed to very few: "If you wish to be perfect, go and sell what you own and give the money to the poor, and you will have treasure in heaven; then come, follow reel (Mt 19:21). And yet this call is re-echoed in a warning against riches which is addressed to all: "How hard it is for those who have riches to make their Way into the king-dom of Godl" (Lk 18:24). In their primitive context these calls and warnings are to be understood as con-ditions for greater freedom necessary for one who car-ries the good news to others. They do not imply the condemnation of riches, even if they do underline the possible obstacle riches can be for those who hope for the kingdom. These calls become, in other passages, very general requirements which have to do with every disciple: Sell your possessions and give alms. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach it and no moth destroy it. For where your treasure is, there will your heart be also" (Lk 12:33-4). One must be careful not to hoard: "Watch and be on your guard against avarice of any kind, for a man's life is not made secure by what he owns." (Lk 12:15). Free with regard to the goods of this world the disciple abandons himself to providence: "But you, you must not set your hearts on things to eat and things to drink . Your Father well knows you need them" (Lk 12:29-30). Poverty is not sought out for itself; it is desired for that confident abandonment which prepares us for the intimacy of the kingdom. By poverty man becomes like unto God, a child o[ the king-dom; he follows the lead of the Son who is supremely poor (and thereby rich) in His relationship to His. Father. Because of one's poverty which makes~ him a child of the kingdom the hundredfold is repaid him here and now. As regards obedience, which is not the object of a for- ~ J.-P. Audet, Mariage et cdlibat dans le service pastoral de l'Eglise, Paris: Orante, 1967, p. 58. . ¯ . 4. 4. 4. Existence the Vows VOLUME 29,,1970 . 219 mal call in the gospels, it is, as seen in the Son of Man, the very heart of His mystery: "My aim is to do not my own will, but the will of him who sent me" (Jn 5:30). But the will of the one who sent Him was that the Son give His life for many: "For the Son of Man himself did not come to be served but to serve, and to give his life as a ransom for many" (Mk 10:45). He calls to a service which He Himself has fulfilled in obedience to the Father: to become the slave of all as He did whose "state was divine, yet., he emptied himself to assume the conditions of a slave., even to accepting death, death on a cross" (Ph 2:6-8): You know that among the pagans their so-called rulers lord it over them and their great men make their authority felt. This is not to happen among you. No, anyone who wants to be-come great among you must be your servant, and anyone who wants to be first among you must be slave to al'. (Mk 10:42-4). This is how a man enters into life: "I have come so that they may have life, and have it to the fulF' (Jn 10:10). By religious profession this threefold call becomes the institutional norm of those who are called to this vocation.6 But confronted with what man is ac-cording to the dynamism of his nature, namely desire, the power to dominate and to possess the earth, and the determination to be independent, this gospel call institutionalized by the vows raises a problem felt very keenly in our times. Is it human to renounce the carnal expression of love, to renounce all goods, and to submit one's will to the power of another? Does the renunciation called for by the Gospels succeed in opening man up or does it accomplish just the opposite by imposing frustrations, on him? The Risk Involved in the Vows If the renunciation spoken of in the Gospels leads to a resurrection in this world it will be seen that it e Even if life in a religious institute is not the vocation of all, the renunciation called for in the Gospels does concern everyone in that all are called to perfection, to the kingdom of God, and to love, Man and wife, as they enter into a fruitful union and thereby collaborate by marriage in the creative work of God have to make their way as Christians towards the resurrection. They must be attentive to the grace which will perhaps predispose them and permit them to un-fold by choice, here and now, into the life of the Kingdom "where men and women do not marry" (Mk 12:25). Even those whose voca-tion is to make the earth bear fruit and to organize existence in this world are invited to become poor with Christ who was poor. Finally, in accordance with the diversity of states of life all Christians have to share the mystery of the Son who "'emptied himself., even to accepting death" (Ph 2:7-8) by living in such a manner as to make it apparent to all that they are disciples of the Master who "did not come to be served but to serve" (Mk 10:45). re-creates man and that it will not work against him except insofar as it enables him to be fulfilled over and above what he might have otherwise attained. But does this renunciation spoken of in the Gospels actually lead to a resurrection here in this world? Isn't it, for many who have embraced it, merely putting up with a num-ber of frustrations? Isn't it rather a question of slipping into and getting bogged down in mediocrity? Faced with this question one can first point out that the human being becomes human only to the extent that he exercises a certain interior asceticism over his spontaneous drives and converts their instinctive vio- ¯ lence into reasonable behavior. Without this the love drive, the power to make the universe one's own, and the desire to be independent are neither human nor hu-manizing. Yet it is quite true that the renunciation of the Gospels goes beyond this interior asceticism. Not only does it discipline nature, in a sense it contradicts it: to die so as to be reborn, yes, but to die, and in a very radical sense. If this is lived out in an awkward fashion it can give rise to harmful repressions and frustrations. This is the risk involved in the vows; this is why they are sometimes said to be "inhuman." But this does not tell the whole story behind the vows and the renunciation requested in the Gospels. If such were the case we would be left with the as-surance that they are both bad and harmful. Nor is this, generally speaking, the initial experience of those who embrace the religious life.7 But it is one aspect of the truth; it is a moments in Christian growth and development as the experience of religious life shows us when the daily ordinariness is felt over a period of 7 Most young people who respond to a call to a religious or priestly vocation experience their consecration as a fulfillment rather than as a profound contradiction or frustration of their being. Generally speaking di~culties arise later on in their religious life. s,,Moment,, implies a "stage" or "point" within a development. What is characteristic of a "moment" is that it contains all the re-ality which a development will eventually produce but without as yet making it apparent in an adequate way. Reality at this stage is seen under one or several of its aspects but not as yet in its totality. Therefore at a given moment when the renunciation spoken of in the Gospels and the vows themselves are felt to be "inhuman" we have an example of a partial truth overshadowing a more complete one: that the vows do not contradict man's fundamental dynamism except insofar as they enable him to outdistance this very dynamism and so fulfill him in a higher order of reality. To the extent that the religious will enter into this higher order of reality the more clearly will he recognize that the vows, far from being inhuman, are actually eminently humanizing. In certain periods of crisis or de-pression this more total truth can be entirely obscured. At such a time the partial but very real aspect of the truth--that the vows contradict human nature and can in a sense be said to be "inhuman" --is sometimes felt very acutely. the Vows VOLUME 29, 1970 221 Edouar d : Pousse t, REVIEW. F.O.R RELIGIOUS 222 -:years, when one finds it difficult to accept events, situa- ~tions, others, and even oneself, when disappointments .and deceptions begin to weigh on us. But this reality is. no scandal. For. those 'who have experienced the ups and. downs of their religious existence it is, in a sense, liberating. One can actually profit from such an ~experience by carefully evaluating it and seeing it as it ~eally is: limited, partial, and always there in the background. . This "inhuman" side o[ renunciation and the vows is especially noticeable when one confronts the celibate religious with the essential dynamism which draws man and woman one to the other and which finds its ¯ growth in the unity of a fruitful love. In the marriage .state ,perfectly happy lives are, without doubt, less numerous than those would have us imagine who are :sooyery alert to the failures or half-failures of religious life and who place, the cause of these " failures squarely on celibacy. It is nonetheless true that when we ~consider the physiological and psychic make-up of man .and woman, human love and its carnal expression .oppear as both the means and the goal of their ful-fillment ¯ here on earth. Human beings develop through :relationships;. and the richest, the most fruitful, the most humanizing of relationships seems to be that of a .man and woman united in a love which generates free-dom and responsibility. In marriage even those who are not destined to enjoy "the tomorrows that sing" experi-enc_ e,, at least in the beginnings, the joy of loving and ~being loved, the unfolding of an immense hope and .fll. e certitude of having found it. When their sexual attraction, diffused up to that time, is centered on a chosen being, man and woman, by the exercise of their freedom, reach maturity and enter concretely into a di~alogue which creates an even greater freedom. Their love~ in its carnal expression, because it is pledged ac- .cording to the concrete conditions of this freedom where each one is, for the other, a permanent appeal for a gratuitous love, must of necessity rule out whatever is ambiguous and whatever causes the possessive and domi-nating instinct to weigh heavily upon it. This may or may: not be the case; love can renew itself each day or it can slip into the trite and the ordinary; freedom can either grow or, on the contrary, become an alienato i~i~': force. The precise conditions of this creation and gr.o.wth 'are, however, given' to us: a man and a woman who choose one another accept whatever a life lived t6gether .entails, the grandeur as well as the risks of a frutiful union. /OppOsed to this is the notion that one who remains celibate or who chooses celibacy deprives himself of the very means of reaching maturity. He will, in any case, probably be longer in reaching that maturity. And doesn't the universal availability of the celibate conse-crated to God, an availability which does not link him to any one person in particular, mask an escape? Doesn't it place him outside the real conditions of af-fective life?° Finally, doesn't the ,sexual drive, contra-dicted in celibacy, run the risk of being kept under control by being repressed inasmuch as it does not find, it would seem, an expression which channels it, disciplines it, and makes it fruitful in directing it to the service of a creative love? These questions are by no means merely theoretical. Religious poverty gives rise to problems which are probably not so delicate as those raised by chastity. Poverty has to do with things and reaches the human being less directly. What would create a problem today is not so much religious poverty as the lack of it. We question ourselves more about the way of living poverty than about the means of remedying eventual inconveniences. Among possible inconveniences we should perhaps mention infantilism or the failure to fully realize what is involved in money matters or at least a superficial attitude which produces and sustains ir-responsibility in matters of purchasing and budgeting. He who has vowed poverty expects and in fact receives everything from his community without for the most part having to experience the price of things directly. These are serious lacunae. They indicate that we have neglected to face up to this objective and fundamental problem: that of work and remuneration or, to put it another way, that of the exchange of specified services. A child can expect everything from his parents; but an adult, if he is to avoid falling into infantilism, cannot expect unlimited services without asking himself the question of reciprocity and remuneration, the question of ,paying back. Money, in this sense, is not seen in a sinister light. It is a precise and very respectable in-strument of adult behavior. A poverty which would keep the religious on the outside of financial problems would be quite vain and perhaps even ambiguous, especially if it were based on a contempt for money. Poverty at times gives rise to another inconvenience. It consists in asking one's superior or his or her delegate ~A psychoanalyst asks this question: "How can we speak about the affectivity of someone who has put himself in a position where he will not be affected by anything or anybody?" Even though his question does not correspond exactly to the reality of the situation it does serve to focus our attention on still another aspect, that of the celibate consecrated to God who is not dependent upon a loved one--husband or wife--who might eventually betray him. .4, E~istence and the Vows Edouard pou'sset, . Sd. REVIEW ~FOR REI.IGIO~J~ :224 .fbr; everything and a bond of dependence is thereby created: poverty of dependence. If this dependence is strict and experienced down to every detail and for things insignificant in themselves it can result in a minuteness and a niggardliness entirely opposed to gpiritual freedom. To be able to pay for what one finds pleasing or what answers .a need favors a certain autonomy of the person which is in line with the human order of things. Close dependence on this point with regards to another can conceal a repressed and petty enviousness completely lacking in dignity.1° As regards the vow of obedience it too, as in the case of chastity, reaches the person at the heart of his human 'existence. Some, dreaming of a fraternal society with-out a "father," do not understand that a human being cannot become himself and assert himself without a relationship of authority. Such people look upon the vow of obedience as one of the most inhuman of aber-rations. But even when One admits the necessity of authority and of interior asceticism for converting instinctive drives, the vow of obedience, inasmuch as it pushea this asceticism to the very renunciation of one's own will, will seem to go too far and fall,, by excess, into something inhuman. Such a person will be unable to see that the sacrifice of one's will makes us die so ag 'to be reborn to the will of God, to the will to at-tain the kingdom of love where each one is truly him-self, above and beyond that which he might want very much. But if the secret of this death and resurrection is not clearly seen it is because it is something difficult to live. Because of their deficiencies religious are fre-quently the cause of the objections formulated against 'their way of life. It is so difficult to live freely accord-in~ g to the spirit of the kingdom of God in complete renunciation of one's own willl It is so very difficult to 'die to self so as to be rebornl Quite a few of those whb have made the vow adopt a middle-of-the-road solution~ which lacks both human and religious truth-fulness. Some, in fact, take their obedience lightly and .SO put themselves in a false situation. Others enter ¯ materially into the behavior required by obedience or tolerate a type of guardianship and even at times con-. form themselves to the will of superiors but without being able to renounce in depth their own will and judgment. This is not what is meant by dying so as to rise again. Rather ~hey live in a state of subjection which only frustrates them. It happens that the per-sonality is more or less stifled--only a moulage is left-- 1°This is perhaps more evident in communities of religious women. ~nd if at times iio bitt~tlless is felt ~of6 often thatt not the religious harbors secret resentments. Are the vows for or against mah? On the factual level the reply to this question is not all that evident. And this very situation favors the opinion of those who consider it hazardous or prejudicial to go against the fundamental dynamisms of human existence so completely. Living the Vows As impressive as the obj.ections are which one can raise against the vows, the strength and clarity of the gospel' call do not allow us to put into question the consecration to God by chastity, poverty, and obedience. In addition, the experience of those who are living the vows does not in any way lead them to think-- except perhaps in a moment of crisis or prolonged de-pression- that they are on a dead-end street even if in terms of human or spiritual success they still have much ground to cover. They see only too well the difficulties and even the risks involved in the religious life but they do not experience them as dangers ~rom which there is no escape or as barriers thrown up along their path. Many, by far the majority, are convinced that they were not deceived by the youthful eagerness of their early years in religion and the spontaneous joy of their first gift to God. But let us consider those religious men and women who have not yet attained the heights of perfection and who have not yet penetrated into the mystery of the death and resurrection of Christ. These religious know and feel that their vows have made them men and women with hearts full of love and wills that are free. They are frank and honest in their way of thinking as they go about converting all the relation-ships which constitute their human existence in society. What type of life do they lead? In our communities many attain a fundamental ad-hesion to the will of God, one which frees them from whatever tends to imprison their human intelligence and will. They owe this freedom to their obedience. In their superior they find a presence which helps them to see clearly. On their part they reflect and explain their reasons to him and his agreement confirms them in truth. If it is "no"--and they are ready to hear and accept this "no" without bitterness---they see themselves as being caught up in the search for a truth which is, for the time being, still beyond them, one free of self, of self-affirmation, self-seeking, self-interest. They know that they are no better than anyone else; to some degree their desire for power is still a factor to be reckoned ÷ ÷ ÷ Ethx~i sote Vnocwe s~and .'. " VOLUME 29, 1970. :.:., Edot~rd Pmuwt, SJ. REVIEW FOR RELIGIOUS with and their zeal, as generous as it is, still runs the risk of being warped by an instinct to possess and to take pleasure in things for themselves. This instinct is, in their eyes, a devouring weed even if it does not spread into everything they do. They do not dramatize their situation though they know that the most contra-dictory conceptions of the world and the most ruinous enterprises take root in this very desire for power and in this appetite for enjoyment. By allowing themselves to be converted by obedience they further the canse of peace and unity among men before God. For them to obey is to enter into the action of the all.powerful Master who renounced His power to the point of be-coming a slave and once a slave He did not attach Him-self to existence, as is ordinary in the case of a servile being, but rather accepted death through obedi-ence. This two-fold action is reciprocal as well: the God who becomes human uproots all desire for power of the "master" in us who wants to impose himself, and the man who is God frees the slave (ourselves) from his subservient attachment to life and enjoy-ment. Whether it is a question of moderating their tendency to dominate a discussion and so fall in line with the superior's will or not treating themselves to a cool drink on a hot day these religious are allowing them-selves to be transformed by this double and reciprocal action of God made man which is, in act, the salvation of the world. This is hard and mortifying on certain days, though their sacrifices are not without their hu-morous side, and as they are thereby reborn they are also called to die a little. Christ said that "my food is to do the will of the one who sent me" (Jn 4:34). It is a joy which nourishes us with the feeling that we are participating in a day to day way in the very mystery of the Son of God and in His lifel At times we protest against this obedience of judg-ment and yet it is this very obedience which com-pletely converts the relationship of force and inequality which, in all authority, exists between the leader and his companions. By this obedience they share the joy of serving the same Lord together, in a friendship which draws them close to each other and makes them equal. But as long as the judgments of the superior and his brother religious have not become as one--the su-perior accepting an attentive exchange with the religious and the latter in turn making known his reasons only so that he might better enter into a plan which may not, at the outset, be his own--a relationship of domination and submission persists. The decision reached under these conditions will be one in which the religious who obeys will be changed by the will of the ~superior. but his own judgment will remain outside their re: lationship. If, on the contrary, he is able to share the. judgment of his superior, all trace of submission ,dis-appears, leaving place for the communion of the two in truth as they both see it: a communion in joy and friendship. Obedience does not always lead to this, friendship and joy which are the ultimate truth of all authority, but there are those who experience it in their communities or in their .small apostolic groups. Others are still looking for .and hoping to attain this "friendship which draws close . " It is quite, true that those in authority who are narrow and .who do. not. possess all the necessary qualities continue to create. situations which we would hope never to see agkin in, religious life; but the sufferings of those who put up with these situations in no way cancel out this joy and hope for even there where no solution is apparent the mystery of the Master become a slave who ac-~ cepted death carries on its work of life. To die so as to be reborn: that is the mystery of. obedience. It is also the mystery of poverty. The poverty of the Gospels is a prophetic call inasmuch as it is set down as an absolute requirement for .entrance into the kingdom of God. The statements concerning it are uncompromising, categoric; they, too, are but a part of an incarnation which liberates. At first glance this call does not appear to take into consideration. the building up of this world by man who must con-tinue the work of creation. Immediate, material poverty, the literal conformity to the call of the Gospels: "Go and sell what you own and give the money to the poor., then come, follow me" (Mt 19:21) will quickly knock the supports out from under those who hold to some archaic fantasy or to a form of parasitism in this regard. When he vows poverty man does not thereby escape from the conditions of a creature who has needs. If he did he would become the parasite of those who possess because they work in lucrative enterprises. Perhaps he, too, would work, but in a gratuitous way by devoting himself to an activity which would not assure the satisfaction of his vital needs. Even if the work he is doing is being done out of his concern for the kingdom of God, the. fact remains that he would not be earning his livelihood; he would have to have some-one richer near at hand so as to be able. to live in his poverty. There are those among us today who have eXperi-enced the scandal of rich religious institutes or at least of institutes whose poverty is not meaningful for our times. These religious have heard the call of the Gospels 4, Existence'. Und ,.~ VOLUME !29,, 1970 :,.;~ ' 227 REVIEW POR RELIGIOUS aga~ln but they want neither fantasy nor parasitism. They feel that there is a disinterestedness with regards to the problem of money which can be a misunder-standing of precise human obligations. They have con-formed to "Go and sell what you own" but they are also clearly aware of the content of ". then come, follow me." For them to follow Jesus in poverty is to set out on a road of patience along which one takes into consideration the conditions to which he is sub-jected by his nature as a being who has needs. If they are to follow Jesus they must first submit with dis-cernment to the economic laws of their own historical context, .a context which can and does change. By their personal renunciation--"go and sell what you own"--they are in a way prophets as was the Messiah who had no place to lay His head. By humbly accepting to bear with the machinery of an economic system they are being faithful to Jesus who lived among men. And if this system should oblige them, if not to be owners at least to enjoy social rights and to receive benefits due them because of these rights, they accept--not re-luctantly, as if it were a crack in their wall of poverty, but willingly, recognizing in this the concrete form of their condition as men. Inserted in social structures which do not allow them to be, to the letter, "the beggars of Jesus Christ"--and, in point of fact, the parasites of others--they live poverty according to their own times by submitting to a precise system of economic exchanges where rights and benefits have as their coun-terpart services to be rendered and services actually rendered, all carefully defined. And yet they still feel free to serve over and above what is required of them, gratuitously, without counting the cost. Gratuitouslyl And it is at this point that they feel they are in a way prophets of their times because eco-nomic activity and its apparent and unrelenting law of "nothing for nothing" needs gratuitousness: The practice of gratuitousness is an everyday happening. In order to extend industrial production it is essential that dis-interested activities create a flow of applicable inventions and innovations and that the market be surrounded by a network of hopes and expectations (Father Perroux). Poverty is not a technique for resolving the contra-dictions of the economic society so as to assure its good functioning. Nevertheless, the poor religious does not feel himself to be unimportant in this society. His poverty, which contradicts the spirit of profit-at-all-cost and outdistances the rigidity of "nothing for noth-ing" is, in fact, in step with the society in which he is moving. Finally, the religious discovers that it is society which allows him to have access to the kingdom of God and in addition enables him to make the world his own. Because he does not possess things as does someone who owns an original oil painting by a famous artist and valued at a considerable amount of money his poverty frees him to see, hear, touch, taste, feel, in a word "make his own" the universe of things and beings just as a free and cultured man makes his own the work of art he goes to contemplate as connoisseur in a museum where it is for everyone. Poverty creates a new rela-tionship with things. The detachment it entails creates an availability for disposing of the world according to what it is, according to its beauty rather than its mere immediate utility. In this way the poor man pos-sesses the earthl Obedience and poverty liberate man but it is chastity which allows him to taste supreme freedom. Whoever has converted desire within himself loves God for God. This love satisfies within him the need which every creature feels because of the very way he is consti-tuted, but from this moment on what was carnal desire is now ardent adoration. He loves others as he loves God and this is why his choice can be shared among many without being, divided. The vow of chastity is the vow of friendship and love. There are many men and women among us who are not yet Francis of Assisis or St. Clares who know this to be true. They have known the joy of their initial eagerness and of their first gift. There was someone sleeping deep within them whom the Lord awoke. Springtime of lovel Then they entered religious life and discovered the weight of institutions and the ordinariness of daily life. It was no longer spring, but the love they had for Jesus Christ, rehewed each day, strengthened the delicate fragility of their youth. They grew strong and re-mained young. For them--for each one of us--the first step on the road of love was the break with the world. The love of God does not admit of a sharing and so they began by giving up many things. Some will perhaps speak of frustrated affections and sexual difficulties which can re-sult but these are but mishaps along the road. Men and women anxious to give themselves entirely to God do not look upon them as irremediable. To give up a human love for the Lord implies that one accepts to be momentarily "off balance" but this is part of human nature. They accepted this; this was their first authentic gift of faith. A second step followed this which was the Lord's doing. They were chiefly responsible for the first step ÷ ÷ + VOLUME 2% 1970 229 ÷ ÷ Ed6uard Pousset, " $.1. REVIEW!FOR.RELIGIOUS when they answered His call and actively committed themselves. In this second step it was the Lord who worked ~leep within them and detached them so as to attach them to Himself. They may have met others and discovered human love along the way. This is their secret. At. the point they had reached there was a great danger that the seduction of this human love might win out over their attachment to the Lord which was not yet fully rooted in their being. They alone can appreciate the sacrifice they had to make but one thing is certain: they grew because of it. At this same stage in their ,lives they also knew what fraternal life could offer: emulation in things spiritual, intellectual, and apostolic built strong friendships among them. which the passing years have not wiped away. They still have much to discover, much progress remains to be made, btit these friendships have enabled them to understand that there are not two loves, the love of God and the love of creatures, but only one. No one who has heard a simple word spoken by a friend which opened his heart and brought him in contact with God's love will ever be able to doubt again that this is so. There are not two loves. Love and freedom--that is the resurrection whose price is the renunciation spoken of in the Gospels and as it is practiced by the vows. But many reading these lines will ask themselves: where do I figure in this? Am I the one just described? Yes, you are there along with the others, but in religious life as in life in general there are stages and they are lived one after the other once one has a strong hold on what is essential. It is difficult, certainly, inasmuch as today community life which is the fruit of what is essential as well as the means of living it is something we are still attempt-ing to pin down. But the fact that we are still seeking cannot leave us in doubt as to the essential: to die and to be resurrected. The following experience invites us in a very simple way to self-forgetfulness: Community life is so "up-in-the-air" at this time that one doesn't really know what to say about it. From my own experi-ence I feel that the real benefit of living a vowed life in com-munity has been a difficult but rewarding school of self-forget-fulness. ,When this seed is planted and when it finds the soil healthy and productive (that is, a living, fraternal community) the vows enable us to develop and unfold with no danger of repression. Don't many of the problems we face today stem from the fact that we forget' the essential "virtues" common to any life in society, to any life lived in common? We neglect them because other things said to be more important have been given priority: dialogue, responsibility, "adult" religious life. . And so we set.aside the small favor done with a smile, the concern of making conversation at table interesting for the one next to us, in a word, a good disposition, and an ease, nothing more, which we all need. I may be tklking too down-to-earth here but it does seem to me that we can fool ourselves so easily. The vows are like a delicate flower which will not give forth it.s full bloom unless the sap runs into the stem and the stem is rooted in good soil. From the very first step we take in religious life until such time as we reach the summits it is always a ques-tion of this unique mystery: to die and to be resurrected. But the more we advance the more the question be-comes more precise and insistent: how do we die and how are we resurrected? I will attempt to tie to-gether the ends of everything said so far so as to focus on this one question. What I have to say doubtlessly presulSposes that a certain amount of ground has been covered. Nevertheless the question and the reply can be understood by each one according to the point he has reached. In the spiritual life there isn't a time for "more practical virtues" and a time for "more radical experiences"; those making their way through the former need, at times, the enlightenment provided by the latter--even if they are not exactly their own experi-ences-- and the latter still need the former as well. To Die and to Be Resurrected Religious life, as in the case of marriage though in a different way, enables us to discover litde by little that we must die. Chastity is mortifying as are poverty and obedience. When with the experience gained over the years the religious comes to feel to what extent his state in life dooms him to die the real danger, the only one for him, is not to know how to die or not to be able to die sufficiently. The resurrection comes only through death and no one is resurrected until and un-less he dies. Even though the religious committed him-self freely to this way of renunciation the death he must undergo does not depend on his good will. This impossibility for a man of good will to die to himself in Jesus Christ is at one and the same rime the problem and the key to that problem. It is the problem in that the price of the resurrection is death and if this death is impossible for him he is not resur-rected and his vows place him in the dangers men-cloned above. It is also the key to the problem in that the impossibility experienced in dying to self, namely to change and convert oneself so as to live the perfec-tion of the gospel message, is the basic condition for decisive progress along the road which leads to death and resurrection in Jesus Christ. Christ said this very clearly to His Disciples who, disturbed and confused by His teaching on poverty, asked Him: "In that case. who can be saved?" And he replied: "For men it is + + + fMaence and th~ Edouard Pousset, REVIEW FO, R.R~L~GIOUS impossible., but not for God, because everything is possible to God" (Mk 10:27). The question, then, is not to know if the vows are practicable or not. In all their strictness they are not. Nor is it whether there might not be a risk of "dehumanizing" man. The vows do, in fact, 'admit of this risk. The only question is to know if once one has reached the realization that he is unable .to live the perfection of the gospel message the Christian consecrated to God by vows is going to allow himself to be taken by his Lord, to die in Him so as to be resurrected with Him. Or better still, the question is to know how this can be accomplished. First of all, to reach this realization that "for men it is impossible" indicates that one has follov~ed Ghrist for a long time and sought to imitate Him with all the zeal and generosity which said "yes" without reserva-tion to His call. It is here that the importance of a certain inner asceticism is evident even if this asceticism is not, in itself, decisive. Many do not enter seriously ¯ into the paths of union with the God who is responsi-ble for their death and resurrection because they have not been energetic enough with themselves. This asceticism will mortify the desire to dominate and to possess which troubles the living sources of our nature. But there is more to it than this. Because of the religious state itself, these living sources are contradicted by the very fact that the vows impose a renunciation on vital poir~ts. But by itself this asceticism will not result in ~forgetfulness of self or humility; by itself thi~ renuncia-tion .will, not assure us of a peaceful balance nor will .it bring about the joy of being resurrected with Christ in this world. What the religious seeks actively by asceticism and renunciation can only be received as a gratuitozts gift. For of themselves neither asceticism nor renunciation through the practice of the vows make us die sufficiently. What we can learn from them and .what is their most authentic contribution is the ad- .mission that the perfection of the gospel message is im-possible. But before this precious fruit of the spiritual life has .matured by long experience the religious is exposed to certain serious errors along the road on which he so generously set out. If he remains negligent, not meas-uring sufficiently the importance of asceticism and what his vows require or, more correctly, what the Lord requires of him, it is evident that he will never die to self. Nor will he do so if he goes ahead courageously along a road of voluntary self-denial. At least it will .not be because of his courage. In the first instance he runs the risk of practising an abnegation which is on a merely human level and in addition there is the danger of falling into a voluntariness which is always in-operative when it is a question of killing our own will, our ego, that desire so essential to us of loving and be-ing loved,ix An abnegation which stems too unilaterally from man's good will and courage runs the risk of end-ing up in a violent forcing of the will by a suppression of desire. In addition to all these reasons find to many others weakness or, on the contrary, poorly guided energy can slip quickly into all the complications which accompany a mishandled psyche: The years pass and it happens that a kind of spiritual heaviness settles in and the beginnings which were so full of promise empty out in insignificance. Little by little the feeling of a half-failure or an incurable mediocrity spread through one who so generously gave himself to God. Then he reaches the critical hour of possible discouragement or of "wisdom" which, from then on, will keep him on a "good middle course." Most fatal of temptationsl But it can also be the hour of setting out anew, the hour of a "second conversion," for it is then that he fully realizes from personal experience that he is unable to convert himself, he is unable to die so as to be resurrected. This, then, is the hour of gracel The need to die remains but now we understand that the only way we can die is by God's hand. We must die on the cross and it is .Jesus Christ who carries the cross and who dies upon it. It is in Him and by the same death that we must die. Strictly speaking this is not the result of asceticism or voluntary abnegation. When it is a ques-tion of asceticism and self-imposed abnegation, our capacities are limited; they offer no solution other than the personal determination of going against our-selves. They are necessary, certainly, but we know how difficult it is for us to practice them with faith and good sense without a giving in on the part of some or a voluntariness on the part of others. The death out of which we are reborn implies the passivity of the creature under God's hand, and this is very different from an ascetical effort and quite the opposite of psychological depressions. God takes it upon Himself to have us live this passivity by means of the trials of existence but there are a thousand and ¯ one way~ of taking the trials of hfe poorly~ and there is very little chance that one look upon them and ac-cept them with peace of soul. If one has not [so disposed himself well in advance it is very difficult io keep the n It is important not to forget that in killing our own will and desire we do so for a very precise purpose: so as to be r~surrected and not so as to destroy them. Existence and the Vows VOLUME 29, 1970 $4. REVIEW FOR REI.IGIOUS kingdom and this death which leads to resurrection always in mind. What disposes to this passivity in faith is the realization we experience that the perfection of the gospel message is impossible for men. Coupled with this awareness is prayer.12 The cross which brings about our death is not within the reach of our initiative; prayer is. Prayer is both to take and not to take the initiative. Experience, as painful as it is beneficial, of our radical incapacity to imitate Christ in His chastity, His poverty and His obedience bears fruit in patience and simplicity, In this climate prayer leads us to union with Jesus Christ carrying His cross; it establishes us in Him and makes us die His death. He who prays in the peaceful admission of his weak-heSS is no longer he who lives, it is Christ who lives, dies, and is resurrected in him. First, it is Jesus Christ who lives in him--not yet in the fullness of transforming union which is the full par-ticipation in His resurrection but by a loving adhesion of the creature to his Creator and Lord by whom he is encouraged and sustained as he progresses. This loving adhesion reproduces in each one the experience of those who, in the history of Israel and later those who gathered around Jesus, attached themselves with all their force to the Lord. It is not yet the resurrec-tion; it is the life shared with the Lord made man along a road leading to the cross. At the price of this shared life the disciple, by a direct experience, enters into the mystery of his relationship of creature to Creator. Plung-ing himself in prayer and patience he hears the word of God as if it were being spoken to him: "In these words the Lord spoke to Jacob whom he created and to the Israel whom he himself fashioned: Do not be afraid; I have paid for you, I have called you by your name, you belong to me" (Is 42:1). Prayer not only enables us to realize that we are creatures, it also brings us in contact with the Lord as Beloved. There are those who know the Lord through the intermediary of people or books and there are those who have met him in another way, having been found by Him. They allowed themselves to be taken and from then on they belong to Him. The love of Jesus Christ penetrates into all the zones of personal-ity, intelligence, will, affectivity; and one day or an-other they understand that this love has become the X~Not just any form of prayer but certainly not discursive medi-tation which is still much too "active"; rather a very simple, loving prayer such as I have described elsewhere ("Pri~re perdue, pri~re retrouv~e," Vie consacrde, 1968, pp. 148-64). This form of prayer is possible only to someone who has at least begun to realize that the life of the Gospels is impossible for man. ver,y substance of their .being. They feel sure that the objections raised against their vow of chastity have little by little lost all their force as far as they are cdncerned. This universal availability which some will claim does not bind them to anyone in particular is, in f~ct, a. passionate adhesion to Someone. There is, they realize, no risk of being deceived or betrayed by this Someone and yet in spite of the certainty of their relationship with Him they .do not feel "settled in." The love of God is to .be created every dayl God is someone who has his views and his ways of doing things ~nd this sbmetimes adds a note of the unexpected to life. Those, then, who allowed themselves to be taken by Him do not have the feeling of "having been put i.n a position where nothing and no one will affect them." Having grown used to God a day comes when, in a silence which fulfills them, they sense the first signs of transforming union. This feeling of Presence which is not so much felt as it is experienced as something beyond all doubt is the beginning of this death and resurrection as they are lived conjointly, one within the other. For they know--and 'they live it in very precise encounters--that life with the Lord leads them to His' cross and on to the joy of rising with Him as well. This death of Jesus Christ in which baptism plunged them sadramentally now becomes their very existence. It is at this moment that they die to their immediate desire to love and be loved, to .their fleed to possess, and to their own will. What neither voluntary abnegation' nor interior asceticism--ivhich they prac-tice continually--could do, loving prayer accomplishes within them. They are in the morld, dead to the world, to themselves, and to others, and yet in direct propor-tion to this death they "are renewed, resurrected by an intense presence to the world through service, friendship, and love: I shall give you a new heart, and put a new spirit in you; I shall remove the heart of stond from your bodies and give you a heart of flesh instead. I shall put my spirit in you, and make you keep my laws and,. sincerely respect my observances (Ez 36: 26-7). Resurrection The vocation of those who have embraced chastity, poverty, and Obedience is to anticipate the resurrection here in this world. It is likewise the destiny personally pro-posed to all. Let those accept it who canl Dead and resurrected, the religious--and every Chris-tian as well "to whom it is granted" (Mt 19:11) by God-- receives the outpouring oi universal charity. The Lord first .became for him the Beloved who introduces him ÷ + ÷ Existence and VOLUME Zg, 1970 by faith into the secret of an intimacy which is his joy. He has heard the word of the Psalm: "Listen, daughter, pay careful attention; forget your nation and your an-cestral home" (Ps 45:11). He listened and the Lord spoke to his heart: "I have loved you with an everlasting love and so I am constant in my affection for you. I build you once more; you shall be rebuilt, virgin of Israel" (Jr His joy is not his joy, it is God's joy; and he can in-crease it merely by allowing himself to be loved and filled. From that moment on the promise of God is no longer a promise: "I shall be their God and they shall be my people"; x3 it is a present reality: "I am my Be-loved's and my Beloved is mine" (Sg 6:3). The others, according to the diversities of divine grace, become his beloved as well.x4 The religious loves them dearly. The friendship which he vows them is no longer something in addition to his love for God; it tends, at least, towards total unification with this love. These others are not enveloped as it were in a universal charity which would deny them any particular atten-tion. He loves them all and he loves each one for what he is. He does not love Peter and John in the same way. And it is only fitting that God placed this preference for one or another in our hearts. Because of this exceptional grace he reaches almost without effort the end he hoped for and worked so hard to attain. In one and the same act he loves his unique Savior and the creature who truly becomes for him the sacrament of the presence of God. He was obliged to live his consecration to God in renouncing human affections because, in fact, his heart was divided. From now on he lives only one love and it seems to him that he understands the friendship of Ignatius for Xavier, of Francis of Assisi for Clare, of Bernard for William. He does not need someone to tell him this marvelous story; it has become the story of his own life. He is poor and yet he possesses the earth. He no longer has his own will and yet God Himself does what-ever he requests: "If you ask for anything in my name, + + + Edot~ard Pousset, $.1. REVIEW FOR RELIGIOUS ~ This phrase is found throughout the Old Testament. u Friendships and human affections can and do exist in those who are consecrated to God by the vows but have not as yet reached that intimate knowledge of Love. Ordinarily these commitments are not very profound and this is for the better for as long as the heart is, in fact, divided between God and creatures. There are other friendships and human affections which are, however, quite differ-ent from those just described. I am speaking of those which have God Himself as their initiative: those where He has made Himself the principle, the bond, and the end. These presuppose the intimate knowledge of Love and they take possession of the whole heart so that there is no division whatsoever between God and creatures. ][ will do it" (Jn 14:14). He seeks only the kingdom of God and yet everything else is given to him over and above this. At this stage joy and the cross are lived as one. He does not talk about it because he knows that he can hardly explain it to himself. Some will see only his suffering; others will not see beyond his surprising free-dom. But his hope knows no limits; he does not see that what he has been given gratuitously should not be given to all. He reveals his secret without telling it: it is to have believed. I do have faith, Lord. Help the little faith I havel 4. 4. 4. £~ten~e and VOLUME 29, 1970 237 cYRIL VOLLERT, S.J. The Interplay of Prayer and Action in Teilhard de Chardin ÷ ÷ ÷ Cyril Vollert, S.J., is a professor of theolob, y at Mar-quette University; Milwaukee,. Wis-consin 53233. REVIEW,FOR RELIGIOUS The theme underlying Teilhard de Chardin's ideas concerning the interplay between prayer and action is well stated in his essay, "The Heart of the Problem." a He wonders why Christianity, with its tremendous power to attract, is not more successful in the modern world. Not only have energetic missionary efforts in Asia, Africa, and elsewhere produced meager results, but the great masses of workers over the earth, as well as most scientists, have found little to interest them in the Church. Teilhard believes that he knows the answer. Any at-tempt at solution must take into account the changes that have marked men's thinking for over a hundred years. We now know that the universe is not static; our cosmos is a cosmogenesis. And man himself is involved in the evolutionary process; mankind is an anthropogenesis. Man is still being shaped, and the human race is heading toward social unification. In the past, religion has sought to perfect man by directing him upward, toward God, and has been little concerned with purely human prog-ress. But men of our time are convinced that they can complete themselves by moving forward. So the vital question is this: is the salvation of man to be achieved by looking above or by looking ahead---or by both to-gether? Failure to face this question squarely results in religious apathy. Teilhard proposes to face it. Why should anyone wish to choose between the Up-ward and the Forward? Teilhard contends that we must not make any such choice. We must combine the two 1 In The Future o] Man (New York: Harper and Row, 1964), pp. 260-69. movements. If Christianity were to ignore the new aspira-tions of mankind, it could not hold its own adherents, much less win over the unconverted. Without human faith and love, Christianity is cold and unattractive to contemporary man. The Christian faith must be intensely interested in the values of the world and of matter, for the simple reason that it is rooted in the Incarnation. In pre-evolutionary ages, Christianity perhaps assigned too subordinate a function to man and the earth. But just as the Incar-nation did not take place until our planet was socially, politically, and psychologically ready for Christ, so now, in the evolutionary perspectives opening up before us, we can see that the kingdom of God will not come until mankind in its anthropogenesis has reached collective maturity. The supernaturalizing Christian Upward must be incorporated into the human Forward. In this way faith in God will recover all its power to attract and convert, for we can believe wholly in God and in the world. We can do this because Christ, Savior and Re-deemer, is carrying evolution both forward and upward to its final goal. Teilhard thoroughly believed in his own program and, while stir a young man, consecrated himself to it: As far as I can, because I am a priest, I would henceforth be the first to become aware of what the world loves, pursues, suffers. I would be the first to seek, to sympathize, to toil; the first in self-fulfilment, the first in self-denial. For the sake of the world I would be more widely human in my sympathies and more nobly terrestrial in my ambitions than any of the world's servants. That is why I have clothed my vows and my priesthood (and it is this that gives me my strength and my happiness) in a determination to accept and to divinize the powers of the earth? Christians have different but complementary voca-tions; they devote themselves in varying degrees of in-tensity to action or to prayer or to both together. God's call, which Teilhard likens to the star of the Magi, "leads each man differently, by a different path, in accord with his vocation. But all the paths which it indicates have this in common: that they lead always upward." a The world, too, has its vocation; it is destined to attain its perfection in the fullness of the incarnate Word, in the cosmic Christ. Teilhard's own vocation was manifested in two truths which God had let him see: the universality of God's magnetism and the intrinsic value of man's undertakings. He was eager to spread far and wide a knowledge of these two truths. And so, on the day after ~Hymn o] the Universe (New York: Harper and Row, 1965), p. 128. 8 The Divine Milieu (New York: Harper, 1960), p. 120. + Prayer and Action VOLUME 29, 1970. 239 ÷ ÷ ÷ Cydl Voll~t, $.]: REVIEW FOR RELIGIOUS 2,4O his final religious profession, in a meditation on his priesthood, he offered his life to God: "And I, Lord God for my (very lowly) part, would wish to be the apostle --and, if I dare say so, the evangelist---of your Christ in the universe." ~ This he regarded as his "special vocation," and he was faithful to it to the day he died. Such a vocation is carried out in action. Teilhard in-sists that all Christians have the duty of building the earth. Even the increase of leisure, fostered by technical. progress, ought to be consecrated to research. Teilhard tried to show that human efforts to promote intellectual, technical, and social advances must bring about the nat-ural conditions of maturity necessary for establishing the kingdom of God. But the urge to action must be directed and sustained by prayer. The Christian must work; but he must Christianize his work. The supernatural con-summation of the world cannot be accomplished by merely natural powers; the world must be sanctified and supernaturalized.5 Therefore a life of prayer and con-templation has a high efficacy, indeed, a "creative power': for the world. Seeing the mystic immobile, crucified or rapt in prayer, some may perhaps think that his activity is in abeyance or has left this earth: they are mistaken. Nothing in the world is more intensely alive and active than purity and prayer, which hang like an unmoving light between the universe and God. Through their serene transparency flow the waves of creadve power, charged with natural virtue and with grace.° The health and integrity of the Church depend on the care exercised by its members in carrying out their functions, which range from worldly occupations to vocations that call for penance or the most sublime contemplation: "All those different roles are necessary." 7 Christians .who devote themselves to prayer have been singled out for the task of carrying the world above its concern for pleasure and enjoyment toward higher goals. They are like miners laboring in the depths of matter; or, to change the figure, they supply the air which their brothers need to breathe. Along with the sick and the suffering, they become "the most active agents in the very process that seems to sacrifice and crush them." s Purity (here understood as the rectitude brought into our lives by the love of God), faith, fidelity, charity, and hope must accompany the most earthly of our actions. But these virtues flower in contemplation ~ Hymn of the Universe, p. 151. s H. de Lubac, S.J., Teilhard de Chardin: The Man and His Mean-~ ing (New York: Hawthorn, 1965), pp. 123 f. O Hymn of the Universe, p. 154. ~ The Divine Milieu, p. 75. ~ L'energie humaine (Paris: Seuil, 1962), p. 64. which, in spite of its apparent immobility, is the highest and most intense form of life.9 In response to God's grace, which is "always on the alert to excite our first look and our first prayer," we are led "to posit intense and continual prayer at the origin of our invasion by the divine milieu, the prayer which begs for the fundamental gift: Lord, that I may see." On saying this, Teilhard at once utters his petition: Lord, we know and feel that You are everywhere around us; but it seems that there is a veil before our eyes. Let the light of Your countenance shine upon us in its universality. May Your deep brilliance light up the innermost parts of the massive obscurities in which we move. And, to that end, send us Your Spirit, whose flaming action alone can operate the birth and achievement of the great metamorphosis which sums up all inward perfection and towards which Your creation yearns: Send forth Your Spirit and they will be created, and You will renew the face of the earth?° Teilhard is quite cognizant of the prayer that is in-herent in the duties of a person's state of life. Such duties, faithfully and well performed, put us in contact with God: Let us ponder over this basic truth till we are steeped in it . God, at his most Vitally active and most incarnate, is not remote from us, wholly apart from the sphere of the tangible; on the contrary, at every moment he awaits us in the activity, the work to be done, which every moment brings. He is, in a sense, at the point of my pen, my pick, my paint-brush, my needle--and my heart and my thought. It is by carrying to its natural completion the stroke, the line, the stitch I am working on that I shall lay hold on that ultimate end towards which my will at its deepest levels tends.'~ However, in addition to the prayer that may be in-volved in our work, explicit prayer is indispensable if our action is to be effective for constructing the kingdom of God. Teilhard is very insistent on this truth. He pgints out that unless we maintain direct contact with God by prayer and the sacraments, "the tide of the di-vine omnipresence, and our perception of it, would weaken until all that was best in our human endeavor, without being entirely lost to the world, would be for us ~niptied of God." But if we safeguard our relation to .God who is encountered in prayer, "there is no need to [ear that the most banal, absorbing, or attractive of oc-cupations should force us to depart from Him." Be-cause of the creation of the universe by God, and par-ticularly in view of the Incarnation, "nothing here below is profane for those who know how to see." Teilhard strongly exhorts us: "Try, with God's help, to perceive ~ H. de Lubac, La pensde religieuse de Pdre Teilhard de Chardin (Paris: Aubier, 1962), p. 318. Io The Divine Milieu, pp. 111 [. v. Hymn oI the Universe, p. 83 f. ÷ ÷ ÷ VOLOME 29; 19~0 241 4- 4- 4- REVIEW, FOR ,RELI~IOU$ the connection-~even physical and natural--which binds your labor with the building of the Kingdom of Heaven." We should never do anything without realizing its constructive value in Christ, and pursuing it with all our might.12 In line with his perception of the harmony between faith and science, Teilhard endeavored to integrate his own prayer and his work. He became increasingly aware that he had to develop in himself and impart to others "the sort of mysticism that makes one seek passionately for God in the heart of every substance and every ac-tion." He saw dearly that "God alone, and no personal effort, can open our eyes to this light and preserve this vision in us." He well understood that the "science of divinizing life calls for the diligent co-operation of every form of activity . It needs the sacraments, and prayer, and the apostolate, and study." 18 If we wish the divine milieu to grow around us, we must steadfastly "guard and nourish all the forces of union, of desire, and of prayer that grace offers us." 1~ Success cannot crown so great an enterprise unless prayer issues in work: "I know that the divine will will only be revealed to me at each moment if I exert my-self to the utmost." 1, The Christian must preserve his union with God by prayer; but he must also respond to all the demands of grace: "To win for himself a little more of the creative energy, he tirelessly develops his thought, dil

Issue 60.4 of the Review for Religious, 2001. ; tiving i:iturgy dialogue ~ ~ormation meeting God JULY AUGUST 2001 VOLUME 60 NUMBER 4 Review for Religious (ISSN 0034-639X) is published bimonthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: review@slu.edu ¯ ~¥eb site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP Mount St. Mary's Seminary; Emmitsburg, Maryland 21727 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2001 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for co~nmercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. ~ fe0 rVreligious LIVING OUR CATHOLIC LEGACIES Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Clare Boehmer ASC Philip C. Fischer SJ Elizabeth McD6nough OP Mary Ann Foppe Tracy Gramm J.udy Sharp James and Joan Felling Adrian Gaudin SC Sr. Raymond Marie Gerard FSP Eugene Hensell OSB Ernest E. Larkin OCarm Bishop Carlos A. Sevilla SJ Miriam D. Ukeritis CSJ JULY AUGUST 2001 VOLUME 60 NUMBER 4 contents 342 living liturgy Eucharistic Praxis in Ecological Perspective: A Capuchin Look Edward Foley, Capuchin, proposes that shaping a liturgical ecosystem for a community includes creating a rhythm of corporate worship that provides space, time, and energy for private prayer and devotion. 365 377 dialogue Being a Hermit: W~nere and How? Kenneth C. Russell sees present-day hermits as needing, for practicality's sake, to build their lives out of solitude and humble earnings understood in tandem. Learning a Foreign Language: Continuing the Dialogue on Homosexuality Christopher Renz OP considers the continuing dialogue a way for all to find their deepest human identity in the God they seek to know better. formation 387 Reflections of a Novice Director George J. Auger CSV pictures the kind of candidates coming to religious life and why, and then proposes what we should be offering them. Review for Religious 397 What Can a Seminary Do? Donald Macdonald SMM develops the notion of a seminary as a place where individuals are helped to mature within a gospel framework. 408 Commitment to Faithfulness Elizabeth McDonough OP briskly reminds herself and other religious that God's faithfulness through the changes and tensions of thirty-some years calls them today to the same fidelity their vows joyously witnessed to on the day of their first profession. 413 419 Flames of Love: Living Contemplatively Carolyn Humphreys OCDS describes holiness in terms of living a contemplative life, that is, an adventure in love. An Experience of Christian Meditation Ernest E. Larkin OCarm offers some theological observation, simple personal description, and succinct analysis of his own experience of the Christian Meditation of John Main OSB. 338 Prisms 432 Canonical Counsel: Renewal of Vows and Perpetual Profession 438 Book Reviews July-August 200 t prisms Ppe J~)hn Paul II has declared more men and women blessed and canonized saints than any of his predecessors in the papacy. He himself has explained his action by saying that we are more than ever in need of many models--some from within our countries or cultures, others closer in time--to aid us in our own Christian living. We also might suspect that the need for recognition of holy women and men as models and helps for our life is heightened by the individualism that has become embedded in our United States culture and similar cul-tures. When we move about in a cultural individualism, there is a tendency to make even our faith an individual conquest. "I" will save my soul--of course, with Jesus' saving grace. But still it is "my" effort. From the very beginning of the Christian com munity, St. Paul stressed the importance of our being a communion of saints. Although Paul's Greek word koinonia is rendered by the English fellowship more often than the English communion, the idea cannot be mistaken. Paul's conversion experience on the road to Damascus would never let him waver from the conviction that the (persecuted) Christians' union together with Christ is so intimate that Jesus can say "I am Jesus, the one you are persecuting." That same experience roots the Pauline image of the Body of Christ in which all Christians are members, differing in gifts and functions, but all being necessary for the healthy functioning of the Body. Review for Religious The reality that we need to hold on to today is the truth that "we all need one another." The communion of saints reminds us of this fact. As it has developed over time, the communion of saints refers first to us baptized and now living our seemingly humdrum lives within our church communities. The communion of saints means also those who have died and are officially recognized by the church as the holy ones giving example for us. The communion of saints includes finally those who have died--sometimes identified as the "souls in purgatory"--many of whom we remember dearly and who for their part still remain caring and concerned for us. The fullness of the meaning of the communion of saints keeps all of us caring and concerned for one another--in our union with Christ and in the power of the Spirit. In our creed, we profess that we believe in the "sanctorum communio"---that is, not only a union among holy people but also a people made holy by their participation (communio) in holy things (the sacraments). Today we are being called to put that belief into action. In our remembering those who have died, both the recog-nized saints and those everyday ones of our families and friends, we are joined in a conversation--a special conversation that has been traditionally called prayer--praying for one another! We need to be aware of the stories of their lives so that we can know and feel their strength and their compassion and their receiving of God's grace through participation in the sacramental life. We, the now-members of this church on earth, must hold one another in prayer, both public liturgical and personal private, and reach out with helpful hands to one another because we are in communion, the union of holy ones sustained by holy things. We are not alone; we live our life of faith in communion. David L. Fleming SJ P.S. Our advisory board--one concrete instance of the communion of saints--says a goodbye full of gratitude to Sister Kathryn Richards FSP, Father Joel Rippinger OSB, and Sister Patricia Wittberg SC on the completion of their terms. We welcome with thanks Sister Raymond Marie Gerard FSP, Father Eugene Hensell OSB, Father Ernest E. Larkin OCarm, and Sister Miriam D. Ukeritis csJ. ff~uly-August 2001 EDWARD FOLEY Eucharistic Praxis in Ecological Perspective: A Capuchin Look living liturgy The teaching of the Catholic Church on the Eucharist is both clear and challenging. As the primary sacrament of the church, the Eucharist, like the liturgy itself, is the "font and summit of the church's life." Therein, how-ever, lies a certain paradox, for how are both the whole of the church's liturgy and the Eucharist itself the fount and summit of the church's life? Sometimes our response to this mystery is to oppose various aspects of the church's liturgy, one against another: Eucharist vs. the Liturgy of the Hours, Eucharistic liturgy vs. Eucharistic devotions, and so forth. The tension in such pairings appears in the shaping of an horarium for community prayer. Sometimes an horarium has little place for any-thing but the celebration of Eucharist; other times community prayer makes little space for the celebration of Eucharist. Maybe there is another way. This is a time of unusual theological ferment and liturgical turmoil, specifically regarding the role and manner of celebrating the Eucharist. Exceedingly diver-gent understandings of Eucharist mark the present-day Edward Foley OFMCap, a professor of theology, wrote this position paper (here somewhat revised and abridged) for three Capuchin provinces. Its reflections may well have relevance for others too. Foley's address is Catholic Theological Union; 5601 South Cornell Avenue; Chicago, Illinois 60615. Revie~ for Religious Catholic Church. In this global, ecclesial, and Capuchin context, the following reflections cannot resolve all differences. The mod-est goal here is to provide some theological and pastoral principles as a basis for dialogue in full view of our commonalties and dif-ferences. Though addressing specifically Capuchin life and prayer, these principles may be helpful to members of other religious com-munities too. There is no little irony in the fact that contemporary exchanges about this central sacrament of love have been among the most cantankerous, even vitriolic, that the modern church has witnessed. The differences in eucharistic theologies among Catholics have often degenerated into questioning others' moral integrity and even challenging of their fidelity to the church. For the followers of Francis, there is another way. Embracing our founder as a true vir catholicus,2 we assume that those who profess to follow the gospel after him are also viri catholici. Thus, trusting in the authen-tic Catholicity of our brothers, "let us cultivate mutual dialogue [and] let the spirit of brotherly understanding and sincere esteem permeate everyone." 3 Theological and Pastoral Principles Among the many theological and pastoral principles that are important for reflecting on the Eucharist in the lives of 2 lst-cen-tury Capuchins, six seem particularly important. Liturgy as fount and summit. As previously noted, the Second Vatican Council asserts that the liturgy is the fount and summit of the church's life.4 This pivotal dogmatic assertion is often recast in the language of theologia prima. Recognizable across the Christian traditions (asserted by Catholics,5 Protestants,6 and Orthodox7 alike in this postconciliar era), this ancient belief holds that the act of worship is the church's first theology and a prized expression of our faith and our dogma. Liturgy as expressive and creative. A corollary of the dogmatic assertion about the liturgy as fount and summit of the church's life is that worship not only expresses the church's faith but also creates it. While the former is readily recognized, the implica-tions of the latter are seldom acknowledged. To admit worship as creative and generative of faith and belief is to say that worship not onl~ announces what has been accomplished, but also proclaims what is yet to be achieved. Our common prayer is just as much July-August 2001 Foley * Eucharistic Praxi~ in Ecolog~cM Perspective about our future as it is about the present or the past. Worship is thus a critical and corporate rehearsal of the church's mission and is essentially formative for all Christians and all Capuchins, whether they are in initial or ongoing formation. Liturgy is for people as well as for God. Liturgy's expressive-creative power is directed not only to God, but to people as well. The Constitution on the Sacred Liturgy repeatedly connects "human sanctification" and "God's glorification" when it speaks of the purpose of the liturgy,s In most of these formulations, the sanctification of people is actually mentioned before the glorification of God. While this might strike some as odd if not problematic, implicit in this ordering of the text is the ancient Christian understanding that, while liturgy (in order to be true to its nature) must give glory to God, God is not in need of the liturgy or sacraments; only people are. Thomas Aquinas, like 6ther Christian theologians throughout the ages, affirms the perfection of God,9 who is in need of nothing from humanity, while affirming that human beings need sacraments,l° Furthermore, giving priority to the sanctification of people in worship acknowl-edges God's initiative in the liturgy and admits that our glorifying response is secondary. Thus the Catechism of the Catholic Church teaches that the signs and symbols of the liturgy "can become means of expressing the action of God who sanctifies men, and the action of men who offer worship to God" (§1148). Liturgy must address human need in its cultural context. For wor-ship to achieve effectively the sanctification of people, it must address their local cultural contexts. The church is always made present in a given place and time by a local church through its liturgy,n In each setting the rites "need to be adapted to the capac-ity of the faithful.''12 If culture is "the whole of human activity, human intelligence and emotions,''~3 then attending to human need in its cultural context requires consideration of ethnic and linguistic differences and attention to the broad diversity that marks any and every worshiping community?4 It is only by respect-ing the local contexts that the liturgy will meet the magisterium's variously articulated criterion that worship "be meaningful and appealing to the body of worshipers." ~s Liturgical practice heeds to be understood within our pluriform tradition. A myth of Christian beginnings is that Christianity was born in unity and moved toward pluriformity. The opposite is true, however. The noted biblical scholar Raymond Brown could Review for Religious write about the churches--not church--the apostles left behind26 The diversity of early liturgical practice appears in the fact that a common institution narrative cannot be found across the New Testament.17 Regarding issues like the frequency of eucharistic celebration, the tradition is similarly diverse. In primitive, patristic, and even early-medieval Christianity, there seems to be no common pattern for the celebration of daily Eucharist. It certainly was not part of early Christian monasticism.~s It is only in the 8th century that there is evidence for daily Eucharist for the church of Rome, and then only during the solemn season of Lent. 19 Fasting in this period presumed fasting from Eucharist; this concept of "fasting from Eucharist" for the sake of a later heightened experience of Eucharist marks the spirituality of various individuals; groups, and movements in the church and is an instance of one among var-ious ways of valuing Eucharist.2°~As to our Franciscan tradition, daily Eucharist does not appear to be a presumed part of the ear-liest vision of Francis for his community, though there is a pre-sumption of a daily celebration of the Divine Office.2~ Well into the Middle Ages, some communities of religious had an ordinary horarium that did not include the daily Eucharist, but rather a Communion service, as attested by various medieval ordines for Communion without celebration of the Eucharist.22 Even today, for significant segments of the Catholic Church, daily Eucharist has never been the norm.23 Our liturgical tradition is dynamic. In order to contribute to people's sanctification according to their particular needs in their particular culture, our liturgical tradition must be living and dynamic. Our Franciscan history demonstrates the dynamic nature of the church's liturgical tradition in response to the prophetic. For example, Innocent III and the Roman curia granted Francis and his followers the unprecedented permission to develop as a community of penitential preachers. Until that time, permission for groups to do itinerant preaching and to practice mendicant poverty In primitive, patristic, and even early-medieval Christianity, there seems to be no common pattern for the celebration of daily Eucharist. July-August 2001 Foley * Eucharistic Praxis in Ecological Perspective had been extended only to established communities previously declared heretical and now being reunited with the church.24 Francis's "novel" request and prophetic vision to live the idea of evangelical perfection, however, both challenged and changed the church's tradition regarding who can and should preach. Admitting the diverse and dynamic nature of our tradition suggests that shaping worship patterns cannot be reduced to find-ing the answer from the past, but instead requires us to make care-ful decisions--not only drawing upon but also contributing to the church's ever evolving tradition. An Ecological Vision of Liturgical Praxis One cannot appropriately discuss the Eucharist in the life of any Christian without seeing it in the life .of the church. After asserting that the whole of the liturgy and not just the Eucharist is the fount and summit of the church's life, Vatican II then notes the special importance of Eucharist within the liturgical economy.2s Asserting this, however, is ipso facto to assert the rela-tionality of the Eucharist to the other sacraments, to the rest of the church's liturgy, and to the whole of the church's life as well. Included are the Liturgy of the Hours, sacramentals, and popular devotions. Endorsing popular devotions, the council directs that these devotions "should be so fashioned that they harmonize with the liturgical seasons, accord with the sacred liturgy, are in some way derived from it, and lead the people to it.''26 I propose to consider this liturgical relationality by means of an ecological metaphor. A relatively new science, ecology studies the relationship of plants and animals to their physical and bio-logical environment.27 Among its major emphases is the depen-dence of every form of life on other living things and on the natural resources in its environment--an insight already recorded in the writings of Charles Darwin (+1892). While it may seem odd to employ what could be considered a naturalistic framework for reflecting on Catholic worship,'recent developments in theology suggest otherwise. Since the late 20th century, theologians around the world have recognized the link between social harmony and ecoharmony and shown the impor-tance of an ecological perspective.2s In 1988 a consultation by the World Council of Churches recognized what they called the integrity of creation, that is, "the value of all creatures in and for Review for Religious 'themselves, for one another, and for God, and their intercon-nectedness in a diverse whole that has unique value for God.''29 Theologies of ecology, according to Robert Schreiter, are a major flow in contemporary global theological discourse.3° Recendy the ecological perspective has been employed in liturgical theology?' For Franciscans the ecological perspective comes from the spiri-tuality of our Father Francis, who our constitutions remind us "felt united by a fraternal bond not only to people but to all crea-tures as well" (§97:1) and whom the church has proclaimed the patron saint of ecology. Here it will be useful to offer a few ecological principles to facilitate our using the ecological metaphor when speaking of community worship: ¯ Changes made in any environment affect all of the organisms in that environment. ¯ The continued existence of a whole group or life community involves a shifting balance or "dynamic equilibrium" among its members. ¯ A community and its environment constitute an ecosystem which draws vital materials from its surroundings and transfers materials to it, ¯ Competition, a characteristic of all communities, is unusually keen in areas where one type of community overlaps with another. ¯ An orderly, predictable sequence of development or "ecological succession" takes place in any area. With these principles it becomes clear that no one liturgical element in a community's liturgical ecosystem can be modified or eliminated without the other liturgical elements in the life of a faith community being affected. Just as apparendy inconsequential species of fauna or animal life contribute to the health of an ecosystem and cannot be altered or eliminated without creating an imbalance, so is it advisable to consider the whole of a faith community's public prayer life from perspectives of holistic health and balance. All the elements are interrelated. This means, for example, that considering the frequency of Eucharistic liturgies separately is inadequate. Not to consider them in relation to the Liturgy of the Hours could unintentionally diminish the latter, which is important to the life of the church and our brotherhood. Furthermore, given the foundational prin-ciple that worship shapes faith and is essentially formative, an isolated emphasis on Eucharist could give Capuchins an impaired perspective on the nature of Christ's presence and inadequate experiences of the multiple modes of his presence as dogmatically asserted by Vatican II.32 July-August 2001 Foley * Eucharistic PraMs in Ecological Perspective In shaping a liturgical ecology for any community, a number of elements need to be kept in balance. One is frequency of cele-bration. The issue of frequency needs to be raised about all elements of worship and not .just the Eucharist. Another issue is quality for each and every ritual element in a community's life of faith. Quality is affected by the amount of time both ministers and community have in preparing for worship and also by the resources available in that preparation. A third issue is continuity across the ritual life of a community. Each facet of a community's prayer life should reflect the quality and richness of the ritual resources avail-able to a community. Music, multilingual prayer patterns, ritual gestures, enhanced environment, and so forth should not be limited to one element in a community's worship repertoire, but should enhance the whole of its liturgical life. These resources need to be shared so that one element of a community's prayer does not drain all of its energy and resources, reducing the remaining elements to secondary experiences. Such continuity respects the principle of progressive solemnity,33 which admits a certain rhythm of more or less festivity, more or less simplicity, according to the day or the season. Shaping a liturgical ecosystem for a community includes creating a rhythm of corporate worship that provides space, time, and energy for private prayer and devotion. This is essential if corporate worship is to be truly life-giving and spiritually nour-ishing. The rhythm, quality, balance, and intensity of corporate prayer cannot be so overwhelming or burdensome that it hinders personal lives of prayer. An authentically hea!thy liturgical ecology not only requires a rhythmic balance of frequency, quality, continuity, shared resources, and progressive solemnity in a faith community's worship, but also in the whole of its life. Recall that the council has said that the liturgy is the fount and summit of the church's life, not simply its worship. Liturgical spiritualities are not shaped in a vacuum, but emerge and flourish in the interplay of liturgy and life. This vital connection is clearly shown in the New Testament, where the Greek words leitourgia (service) and leitourgein (to serve) do not occur as isolated terms for worship, They also refer to the missionary proclamation of the gospel, taking up a collection for the poor, and even the state's function as appointed by God.34 Commenting on this New Testament language, Ferdinand Hahn says that "the terminological evidence means not only that any Review for Religious cultic understanding of Christian worship is out of the question, but also that there is no longer any distinction in principle between assembly for worship and the service of Christians in the world."" Karl Rahner speaks about this living service of Christians as the "liturgy of the world," the name he gives to that "terrible and sub-lime liturgy, breathing of death and sacrifice, which God cele-brates through the length and breadth of human history.''36 Following upon the belief that God's self-communication (grace) is always present in the world, Rahner believes that every genuinely human experience at least implicitly mediates God's self-communication to us. Concerned that--unlike the experience of the early Christian community--liturgy today is too isolated from the rest of reality, Rahner poses the whole of human life as a kind of "liturgy." When we gather for the church's explicit public worship, according to Rahner, we are not doing something apart from what we are called to do in the rest of our lives. Thus "the liturgy of the church is the explicit manifestation of the implicit liturgy of our lives.''3~ An ecoliturgical approach to worship, then, demands not only a balance of resources, time, energy, quality, and continuity across the cultic aspects of a community's life, but also between cult and living, between liturgy and life. It is such an image that comes to us in that idyllic picture of early Christian living from the Book of Acts: They devoted themselves to the apostles' instruction and the communal life, to the breaking of bread and the prayers . Those who believed shared all things in com-mon; they would sell their property and goods, dividing everything on the basis of each one's need. They went to the temple area together every day, while in their homes they broke bread. With exultant and sincere hearts they took their meals in common, praising God and winning the approval of all the people. Day by day the Lord added to their number those who were being saved. (2:42-47) A Capuchin Ecology of Liturgy: The Components According to our constitutions, there is a foundational triad for any authentic Capuchin liturgical ecosystem: Eucharist, the Liturgy of the Hours, and contemplation. The Eucharist. Regarding the Eucharist, the constitutions call for full, conscious, and active participation in the Eucharistic sac-rifice (§48:1). They instruct that in our fraternities a community July-August 2001 Foley ¯ Eucharistic Praxis in Ecological Perspective Mass should be celebrated each day, and, where this cannot be done each day, it should be celebrated periodically and partici-pated in by all brothers (§48:2). Notable in this'instruction is the emphasis on appropriate preparation (§47:3), active participation (§48:1), and especially the building up of the fraternity (§§47:1, 2, 3; 48:2, 5). It is reasonable, therefore, to conclude that, while our constitutions present daily Eucharist as the ideal, it is not one to be achieved at any cost. Eucharistic celebrations without deliberate preparation, a spirit of "creativity and spontaneity" (§47:3), and especially a rhythm of celebrating Eucharist that does not contribute to the building up of the experience38 of fraternity is to be avoided. This last emphasis on the Eucharist's contribution to a spirit of fraternity takes on new meaning as we become increas-ingly aware of the way that our order was clericalized early in its history, and today are conversely experiencing a renewal of the foundational vocation of brotherhood. The Liturgy of the Hours. As for the Liturgy of the Hot~rs, our constitutions call for the daily celebration of the church's prayer, and, where it cannot be celebrated in its entirety, at least Morning and Evening Prayer are to be celebrated (§50:2). Besides this "house obligation," there is the further canonical requirement that all fri-ars in major orders and solemn vows are bound to pray the Liturgy of the Hours. Embedded in the instruction and laws regarding the Liturgy of the Hours is a series of important principles. Consistent with their instruction on Eucharist, our constitutions again empha-size how the Liturgy of the Hours contributes to building up the fraternity (§§47:2; 50:2, 5)--thus the importance of communal rather than individual celebration of the Hours. Beyond the brotherhood, however, the constitutions also recognize that the Liturgy of the Hours is the prayer of the whole church and recommends that, according to local circumstances, the Liturgy of the Hours should be celebrated with the faithful (§50:3). Finally, it is again notable that, when discussing the Liturgy of the Hours, our constitutions speak about not only frequency but also quality of celebration. Building on the concept of Franciscan prayer as "affective," the constitutions talk about the word of God in the Liturgy of the Hours penetrating our hearts (§51:2). To that end, these celebrations are to be "living and vibrant, with praiseworthy intervals of silence" (§51:2) and, as far as possible, celebrated with song (§51:3). Mental Prayer Our constitutions say that mental prayer is an essential spiritual exercise of the brothers and should be practiced Review for Religious daily (§52:3). The constitutions note that this exercise of mental prayer not only unites us individually with Christ, but also contributes to the efficaciousness of the corporate experiences of the Sacred Liturgy (§52:2). The constitutions expend a consider-able amount of energy exhorting the brothers to engage in con-templation and, in particular, charges superiors and local chapters with fostering this spirit of prayer (§§52:4; 53:3, 4). They also encourage the brothers to cultivate this spirit of prayer among the people of God (§53:6). What is somewhat surprising, however, is that the constitutions do not give much attention to the fraternal aspects of mental prayer or examine how contemplation has corporate as well as individual benefits and builds up the fraternity. Devotions. Besides this foundational triad of Eucharist, Liturgy of the Hours, and mental prayer, the constitutions give some atten-tion to devotions. In particular, they note the importance of devotion to the mysteries of the humanity of Christ, especially his nativity and passion (§54:2). They encourage us to venerate Mary, our mother and patroness, especially through liturgical wor-ship and the rosary (§54:3). They encourage us to venerate St. Joseph (§54:4), our holy Father Francis, and the saints, especially Franciscan saints (§54:5). They note the importance of reading Sacred Scripture and other spiri-tual books (§58:1). Echoing the teaching of the council, the constitutions wisely say that these devotions should always be in conformity with the spirit of the liturgy. And they are consistent in emphasizing that recollection and contemplation, especially apparent in the gift of silence, should mark our prayer (§57~ 1). A rhythm of celebrating Eucharist that does not contribute to the building up of the experience of fraternity is to be avoided. A Capuchin Ecology of Liturgy: The Principles Following basic laws of nature, every healthy ecosystem achieves its own natural equilibrium of the given particulars. So too does every healthy liturgical ecosystem, balancing particulars according to the basic principles of liturgy and Christian life. In pursuing this reflection on liturgy in Capuchin life, let us look at :~dy-dugust 2001 Foley * Eucharistic Praxis in Ecological Perspective certain particularities of our Capuchin charism, of our various ecclesial and provincial contexts. Fraternity. Few images permeate our tradition as much as that of fraternity. Our constitutions not only stress the cultivation of fraternal life among members of the order (§§84-96), but actually approach all of humanity (§83) and even all of creation (§11:2) fraternally. A Capuchin ecology is a.fraternal ecology, and broth-erhood is a privileged way that Capuchins perceive each other, the church, all human beings, and every creature. Our constitutions recognize, too, that the liturgy must nourish our fraternal life (§47:1); it must be the fount and summit of our fraternal life. For fostering brotherhood throughout the order, the province, and the local community, the constitutions mention "common prayer" first (§11:3). They also suggest that growth in fraternity and the flourishing of fraternal charity become an important criterion for evaluating a community or province's prayer life. If the Constitution on the Sacred Liturgy could say that "the full and active participation by all the people is the aim to be considered before all else,''39 analogously it seems appropriate to suggest that fraternal development among Capuchin brothers is the aim to be considered before all else in a Capuchin ¯ liturgical ecology. If growth in fraternal charity is a necessary outcome of authentic Capuchin worship, then worship must not only intend to enhance fraternity, but must do so in fact. Worship needs to satisfy certain human needs if it is to be an effective source of sanctification. What differentiates liturgy after Vatican II from that of the previous period is the contemporary emphasis on pe.rformance that actually satisfies this human need, rather than simply intending to do so. Intention is important but insufficient. There are few more telling statements of this principle than the United States bishops' assertion that "good celebrations foster and nourish faith; poor celebrations may weaken and destroy it.''4° In the "performance" of our common worship, therefore, it is essential that our patterns of prayer support the fraternal hospitality and inclusivity which are the hallmarks of our life. Given that the official liturgy of the church is traditionally a clerical domain, there is a special responsibility among Capuchins to develop prayer patterns that are inclusive of the nonordained. While ordained brothers may not intend to marginalize nonor-dained brothers, it can and does happen. The advice of the U.S. Review for Religious bishops directed to preachers is useful to ponder here: "If exclu-sion is heard, then exclusion is communicated, whether intended or not."41 More pointed is the language of the Fourth Plenary Council of the order (CPO IV), which expresses concern about "a community of priests who draw inspiration from Franciscan spir-ituality., without sufficient discernment" and therefore risk pro-pelling the order towards increasing clericalization" rather than being "a fraternity of lesser brothers endeavoring to live the gospel.''42 Minority. A pivotal concept for the essence of Capuchin fraternity is that of "lesser brothers." Minority, as outlined by CPO VI, is "a genuine manifestation of interior poverty, which in the Franciscan life-project also expresses itself externally as humility of heart and lack of power, and as solidarity with the needy and the deprived.''43 As noted by the gen-eral ministers of the First Order and the Third Order Regular (TOR), while the Franciscan order at its foundation was in fact a mixed institute, Francis did not intend to retain both cleric broth-ers and lay brothers as necessary components of the fraternity. The general ministers conclude: "In order to be 'religious' according to Francis's project, a 'lesser brother' does not need to be either cleric or lay."44 If all future applicants sought to be one or the other, the order's foundational concept would be undisturbed. The Second Plenary Council of the order challenged us "to pray as lesser brothers.''~s This challenge is to pray and live out that prayer in such a way as to avoid any and every impression of the superiority of one brother over another. Maintaining this spirit is a particular challenge in the context of Eucharistic worship, which many in recent years have experienced as.a source of oppression, not grace.46 Eucharistic leadership is not a right but a privilege. In a Capuchin context, it must contribute to the sense of meekness and minority among all the brothers. Only then will it fulfill the vision of CPO II, which imaged prayer--especially the Eucharist-- as an act of conversiono47 If that is not a fruit of Eucharistic or any other worship, the worship is for naught and actually diminishes the fraternal bond. The personal preferences and prerogatives of A pivotal concept for the essence of Capuchin fraternity is that of "lesser brothers." July-August 2001 the ordained, then, should not dominate any aspect of a Capuchin liturgical ecology. Rather, the ordained brothers need to under-stand and accept that in the liturgy they are special servants48 and that their concern is "the common spiritual good of the people of God [and all the brothers]49 rather than., personal inclination or arbitrary choice." so A Mixed Community. One recent contribution to understanding Capuchin life that can help in shaping a Capuchin liturgical ecology is the language of a "mixed institute." Pope John Paul II used this language in his letter to our minister general, John Corriveau, when he recognized that the Capuchins "constitute a fraternity made up of clerics and lay people who share the same religious vocation according to the Capuchin and Franciscan charism.''~ Mixed communities, according to the postsynodal apostolic exhortation l, qta consecrata, are .institutes "envisaged as a brotherhood in which all members, priests and those who [are] not priests, [are] considered equal among themselves."52 Some of the brothers, admittedly, 'think that the language of "mixed institutes" is not the best way to consider our life together. At the same time, th~ image of a mixed institute or community has a certain apostolic breadth that is lacking in our language of fraternity or minority. Our constitutions exhort us to "strive to nourish our spiritual life and that of the fraternity from the liturgy and .to open its treasures to the faithful" (§47:1). In a parallel vein, the Fourth Plenary Council of the order said that the aim of formation was to have men capable of living the gospel life in the worldS3--which implies that they be capable of praying and worshiping with all the p~ople of God, not just Capuchins. Most of the faithful in the Catholic world and most secular Franciscans are not "brothers" but "sisters." And so "fraternity" is not the best term to suggest our desire to share the treasures of the liturgy with them. Also, the terms "lesser ones" :and "minority" can be perceived as contributing to condescension towards and oppression of vast numbers of our sisters and brothers whom the world daily percei'(es as less valuable politically, economically, and personally and "minor" in worldly importance. The prophetic language of a "mixed community," whilenot suggesting fraternity and minority, does propel us into an apos-tolic mode regarding our liturgical ecology. If worship is .the fount of all Christian life, then it must also be the fount of Capuchin ministry and fratern)ty. The liturgy is a type of "rehearsal" of the Review for Religious Christian life. Rehearsal, in this sense, is neither the dramatic enactment of some long-finished historical event nor an imper-fect repetition of some act in order to get it right. Rather, it is a continual reentry into and appropriation of a rich and inexhaustible reality. Rehearsal so imagined is neither artificial nor preparatory; rather, it is ritual engagement with the truth. To rehearse, in the liturgy, our vocation as a mixed community is, therefore, to rehearse not only fraternity and minority among us Capuchin brothers, but also mutuality and collaboration among all the people of God.54 It is to announce prophetically the equal dignity of all the baptized in a "mixed" church and to honor each as integral and necessary to the church's worship. This is the "becoming" .and "living" of alternatives to oppression in a liturgical mode which CPO V called for?~ If we can tune our prayer life with sensitivity to the mixed community that is the church and can craft worship that is empathetic to all the baptized, thbse accomplishments will redound to the building up of the Capuchin fraternity and further realize our charism of minority. A Capuchin Ecology of Liturgy: The Contexts Besides considering the components and basic principles of a Capuchin liturgical ecology, it is important for us to look at the particular context which--given the ecological interconnectedness noted above--must impact one's own particular community's wor-ship, I will use my own context to illustrate this point. I belong to the St. Joseph (Midwest)Capuchin province in the United States. Two aspects of this context have a notable impact on shaping a Capuchin ecology for my province. One is the declining number of priests, especially apparent in the midwest and western United States. The other is a formation program that my province shares with the St. Mary province in the eastern United States and the Mary Mother of the Good Shepherd province in Canada. Working collaboratively .on initial formation has challenged my province to think interprovincially regarding continuing formation as well. I will flesh out some of the implications. The Broader Ministerial Situation. One context we must consider is the broader liturgical landscape of the church in which we are called to serve so that we can form and sustain men who are both comfortable and effective in that landscape. Of particular note in the United States is the declining number of active priests in the Jul)'-AUgltSt 2001 Foley * Eucharistic Praxis in Ecological Perspective U.S. and Canada and the growing phenomenon of Sunday Assemblies in the Absence of a Priest.s6 This reality grows in magnitude the further one moves away from the northeastern seaboard and travels west and south. For many people in the U.S. and Canada, not only is daily Eucharist an impossibility, but Sunday Eucharist is less and less frequent. Both the U.S. and Canadian bishops have issued ritu-als for Sunday Assemblies in the Absence of a Priest, The dif-ference between the two rituals demonstrates the wide range of possible responses to the shifting ecclesial landscape. What is most striking in this regard is the prominence the U.S.ritual gives to Holy Communion as a presumed' and integral part of the Sunday service in the absence of,the priest, whereas the Canadian ritual gives Holy Communion a secondary emphasis in its ritual,s7 Given this context, our minority can call us both to help people gather for Eucharist and also to stand in solidarity with them when they are forced to fast from Eucharist because of a lack of priests. The Formation Context. The other context for us Midwest Capuchins to consider in forming a healthy liturgical ecology is the joint formation setting (postulancy, novitiate, and year of integra-tion) that my province shares with two other provinces. The three provinces together stretch for several thousand miles, from Montana to Massachusetts. Distinctive ecclesial and community cultures are apparent across the vast populations of Catholics that we serve. Worship is often a focal point for these differences. This is especially true in a joint house of formation, where the expec-tation is that young Capuchins will be shaped in prayer patterns that not only' are credible for them but also will not create disso-nance with others in their home provinces, Like the liturgy, formation is about both the present and the future. Worship is not formation per se, but it is formative. Worship has an essential role to play in initial formation, as in all Capuchin life. For those in initial formation, however, worship serves some distinctively different functions from those it serves for Capuchins in continuing formation. Worship, for Capuchins as for all other Christians, is of course for their sanctification and God's glorification. In initial formation, however, it has the added functions of acclimating and sensitizing beginners to lifelong rit-ualizing in a fraternal, minorite, mixed religious community. Furthermore, in my particular context, it has the function Of shap- Revie~v for Religious ing future ministers to serve in the diverse and shifting liturgical landscape of the North American church. Consequently, a liturgical ecology for Capuchins in our initial formation program must respond not only to the needs of the can-didates but also to the needs of the local Capuchin com.munity, and must also successfully expose them to the range of official worship patterns that currently mark the North American church. Furthermore, their worship should help beginning Capuchins not only in their personal prayer life but also in acquiring skills in liturgical planning and leader-ship. Beginners should develop more than toleration for various worship patterns. They should develop the litur-gical flexibility necessary for flourishing and ministering within those patterns. While it is possible to generalize about the worship needs of men in initial forma-tion, there is also ~normous diversity that must be taken into account. The somewhat leisurely, almost idyllic setting for novitiate, for example, is quite different from the frenetic pattern often apparent in a house where our simply professed are attending school. The centripetal momentum of the former is clearly different from the centrifugal forces of the latter. Thus, important nuancing and even differen-tiation in the patterns of a liturgical ecosystem seem to be required. One size does not fit all here. CPO IV speaks of initial formation as a process of apprentice-ship which initiates one into the proper balance between fraternal life, prayer, and workY If this apprenticeship is to be "organic," as cPO 1v suggests,s9 and in continuity with the fullness of Capuchin life, then the prayer patterns of any house of formation must be in continuity with the fullness of Capuchin prayer as well. Life and prayer in houses of formation must be considered in concert with the life and prayer of all the houses of the province. The Provincial and Interprovincial Context. An ecological perspective sees all worship patterns within the larger provincial The expectation is that young Capuchins will be shaped in prayer patterns that not only are credible for them but also will not create dissonance with others in their home provinces. ¯ Fo~ " Eucharistic Praxis in Ecolo~cal Perspective and interprovincial ecology we call Capuchin life. No house is an isolated liturgical ecosystem, but is part of a larger Capuchin environment. A sound liturgical ecology within any house, there-fore, must be in relation to the liturgical ecology of the province (which CPO IV calls the "the prime fraternity"6°) or provinces in which it exists. Otherwise a single community (for. example, the novitiate house) can be reduced to a hothouse, and the chances of successful transplant--or ecological succession--anywhere else in the community will be seriously diminished. Prayer patterns across a province should be familiar, hospitable, and of such quality that they beckon any friar who would visit that house to share in the prayer. Provincial leadership, and not simply a single house or two, has primary responsibility for addressing the health of the entire provincial and even interprovincial liturgical ecosystem. This means that prayer life, prayer leadership, prayer quality, prayer frequency, and prayer commitment are concerns for all members of a province and of all the provinces. These are con-tinuing- formation issues. To expend energy only on the liturgical life of specially designated "houses of prayer," retreat centers, or houses of initial formation, and not expend the same energy on the other communities contradicts the principles of fraternity, minority, and mixed communities articulated above. Suggestions for a Liturgical Ecosystem for Capuchins We have provided some fundamental theological and pastoral principles, introduced the concept of a liturgical ecology, and noted the unique components and principles of Capuchin life. We have also noted the need to address the specific Capuchin context in which a liturgical prayer pattern must be shaped. What follows is a recapitulation and an array of specific suggestions. General Liturgical Principles ¯ Quality61 is as important as frequency in shaping worship patterns. ¯ Some prerequisite factors for sustaining that quality are sufficient time for preparation, especially for the various min-isters; sufficient time for celebration, allowing for appropriate periods, of silence; sufficient energy for celebration so that a spirit of "creativity and spontaneity" marks the worship. ¯ Continuity across various worship forms is essential. ¯ Resources of time, energy, and the various liturgical arts need be shared across the vai'ious liturgical celebrations of a community's life. ¯ The principle Review for Religious of progressive solemnity needs to be observed, so that there is a reasonable and effective rhythm of celebration in each house of formation. ¯ Creativity, spontaneity, and a spirit of contemplation need to mark this worship. ¯ Eucharist, the Liturgy of the Hours, and contemplation are the foundational triad for community prayer. ¯ It is the local community that is best able to assess its needs, and thus is the primary agent for setting its prayer horar-ium. ¯ Capuchins in initial formation need to be exposed to the central worship forms of the people to whom they will be minis-tering in the future. ¯ Continuity of values, quality, frequency, and resources are necessary across a province (and sometimes among provinces) for the integrity of a liturgical ecology. Eucharist ¯ A rhythm of quality daily community Eucharist is the ordinary ideal for Capuchins. ¯ Besides the general prerequisite factors for sustaining this quality noted above, quality daily com-munity Eucharist also requires a sufficient number of competent62 ordained brothers to share the leadership of presiding. ¯ Sunday Eucharist, as the central worship act of the church, is more prop-erly celebrated with the larger ecclesial community. ¯ On some occasions other than Sunday, it is~appropriate for the brothers to have their need for Eucharist served by the wider ecclesial com-munity. ¯ On some occasions Communion services are an appro-priate communal prayer experience for the brothers. ¯ On some occasions "fasting" from Eucharist is appropriate in order to heighten a forthcoming Eucharistic celebration, for example, fasting from Eucharist on the vigil of a great feast with an enhanced celebration of First Vespers. ¯ Concelebration is not an absolute canonical right, and is properly regulated by both the ordinary of a diocese and the ordinary of a religious community.63 ¯ Concelebration is a value which must be balanced with other values such as fraternity; it is possible that in some situations con-celebration is not the ideal in 'a Capuchin community; it should not simply be the prerogative'of an individual concelebrant, and must be considered in view of the wider needs of the community. The Liturgy of the Hours ¯ Quality daily celebrations of Morning and Evening Prayer are the ideal for Capuchins. ¯ Besides the general prerequisite factors for sustaining the quality noted above, quality daily cele-brations of Morning and Evening Prayer presume a notable level of musicality. ¯ The Office of Readings is highly recommended July-August 2001 Foley * Eucharistic Praxis in Ecological Perspective as a form of individual lectio divina. * The Liturgy of the Hours is sufficiently important that it needs to stand on its own as a central form of community prayer, and thus ordinarily should not be com~ined with the Eucharist as a matter of expediency. Contemplation ¯ The daily exercise of mental prayer.is the ideal for Capuchins. ¯ Besides specific time devoted to mental prayer, a spirit of contemplation should mark community celebrations of Eucharist, the Liturgy of the Hours, and other devotional activities. Popular Devotions ¯ Popular devotions observed by individual friars or local com-munities need to contribute to the overall liturgical health of the community, especially the central triad noted above. ¯ Since such devotions often have strong cultural references, it is often better for the brothers to celebrate such devotions with the cultural and linguistic communities that embrace these devotions (for example, in my own context, the Guadalupe novena and Eucharist are best celebrated with a Latino community).¯ Popular devo-tions are clearly secondary in Capuchin prayer life. Decision Making ¯ Decisions about a local community's liturgical ecology belong to the local community, facilitated by the leadership. ¯ The decision-making process should be in a "convergence" mode (that is, based upon the convergence of the multiple factors which need be considered in planning), rather than a "displacement" mode (that is, focusing on one factor which displaces all other factors in the decision-making process).64 ¯ Decisions about a commu-nity's liturgical ecolbgy are not permanent but cyclic. A process of decision making and evaluation and new decision making is essential for the vitality and renewal of the ecosystem. ¯ The deci-sion- making process should be flexible enough that there is room for proper experimentation and error. Both are part of the cycle of growth and development. Notes ' Constitution on the Sacred Liturgy (Sacrosanctum concilium; here-after CSL), §10. 2 From the first antiphon of First Vespers of the Office of St. Francis, composed by Julian of Speyer and others, Officium S. Francisci, Ad I Vesperas, Antiphonae I, Analecta Franciscana X, p. 375. English translation in Francis of Assisi: Early Documents, Vol. 1, ed. Armstrong et al. (New York: New City Press, 1999), p. 327. Review for Religious 3 Constitutions of the Capuchin Friars Minor, 84:2. 4 CSL §10. s For example, Aidan Kavanagh, On Liturgical Theology (New York: Pueblo, 1984), pp. 3, 8, passim, and David Power, "Cult to Culture: The Liturgical Foundation of Theology," Worship 54, no. 6 (1980): 484. 6 For example, Gordon Lathrop, Holy Things (Minneapolis: Fortress Press, 1989), p. 5; Don Saliers, Worship as Theology (Nashville: Abingdon Press, 1994), passim; Geoffrey Wainwright, Doxology (New York: Oxford University Press, 1980), p. 8. 7 Mexander Schmemann, Introduction to Liturgical Theology, 2nd ed. (New York: St. Vladimir Press, 1975), p. 12. 8 For example, §5 speaks of "the work of Christ our Lord in redeem-ing mankind and giving perfect glory to God"; §7, "Christ, indeed, always associates the church with himself in this great work in which God is perfectly glorified and men are sanctified"; §10, "From the liturgy, there-fore, and especially from the Eucharist, grace is poured forth upon us as from a fountain, and the sanctification of men in Christ and the glo-rification of God, to which all other activities of the church are directed as toward their end, are achieved with maximum effectiveness"; §61, "There is scarcely any proper use of material things which cannot thus be directed toward the sanctification of men and the praise of God"; and §112, "the purpose of sacred music, which is the glory of God and the sanctification of the faithful." 9 Summa theologiae I, q.4, aa. 1-3. 1o STIII, q.61, aa.l-4. 1, Congregation for Worship and Sacraments, Inculturation and the Roman Liturgy, §26. 12 Inculturation and the Roman Liturgy, §35; see CSL §34. 13 Pontifical Council for Culture, Toward a Pastoral Approach to Culture, §2. 14 For example, age, class, abilities and disabilities, educational back-ground, theological differences, and devotional needs. is This formulation is taken from the U.S. his.hops' 1972 document (rev. 1983) Music in Catholic Worship, §7. ~6 Raymond Brown, The Churches the Apostle~ Left Behind (New York: Paulist Press, 1984). 17 See, for example, Joachim Jeremias, The Eucharistic Words of Jesus, trans. Norman Perrin (Philadelphia: Fortress Press, 1977), pp. 138-203. 18 Adalbert de Vogii~, "Le Pr~tre et la Communaut~ monastique dans l'Antiquit~," La Maison-Dieu 115 (1973): 62-65. For one relatively exhaustive treatment of the gradual clericalization of monasteries and introduction of daily Eucharist, see Angelus Albert Hiiussling, "M6nchsKonvent und Eucharistiefeier," Liturgiewissenschaftliche Quellen und Forschungen 58 (Miinster: Aschendorffische Verlagsbuchhandlung, 1973). ffuly-August 2001 Foley * Eucharistic Praxis in Ecological Perspective ~9 See Antoine Chavasse, "Les grand cadres de la c~l~bration ~ Rome in Urbe et extra muros jusqu'~ VIIIe si~cle," Revue B~n~dictine 96 (1986): 7-26. 20 See Caroline Walker Bynum, Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (Berkeley: University of California Press, 1987). Zl See chap. 3 of both The Earlier Rule and The Later Rule in Francis of Assisi: Early Documents, Vol. 1, pp. 65-66 and 101-102; also A Rule for Hermitages, which makes no allowance for Eucharist but only for the Liturgy of the Hours, despite the presumption of three or four broth-ers living together, pp. 61-62. It was only in 1224 that the order was given papal permission to celebrate Mass within community houses, an act that commentators call "a clear testimony to an increasing clerical orientation in the order," p. 562. 22 See Jean Leclercq, "Eucharistic Celebrations without Priests in the Middle Ages," Worship 55, no. 4 (July 1980): 308-325. 23 Many churches in union with Rome (that is, part of the Catholic Church) that follow the Eastern rites limit the celebration of Eucharist to Sundays and major feasts. 24 See the assessment of the originality of the Franciscan project by Herbert Grundmann in his Religious Movements in the Middle Ages, trans. Steven Rowan (Notre Dame: University of Notre Dame Press, 1995), pp. 55-58. 2s "From the liturgy, therefore, particularly the Eucharist, grace is poured forth upon us as from a fountain." CSL §10. 26 CSL ~ 13. 27 Much of what follows is dependent upon the article "Ecology" by E.J. Dyksterhuis, in Compton's Encyclopedia On-Line (http://comp-tonsv3. web.aol.com/current_events/top_science.html), I.X~II.00. 28 See Dianne Bergant, The Earth Is the Lord's: The Bible, Ecology, and Worship (Collegeville: Liturgical Press, 1998), esp. pp. 14-16. 29 Bergant, Earth, pp. 15-16. 30 Robert Schreiter, The New Catholicity (Maryknoll: Orbis Books, 1997), p. 16. 3~ See "The Preparatory Rites: A Case Study in Liturgical Ecology," coauthored by Kathleen Hughes, Gilbert Ostdiek, and me, in The Ecological Challenge: Ethical, Liturgical, and Spiritual Responses, ed. Richard Fragomeni and John Pawlikowski (Collegeville: Liturgical Press, 1994), pp. 83-101. 32 CSL §7 speaks of Christ's presence in the ministers, the Eucharistic species, the sacraments, and the word and when the community prays and sings. 33 The General Instruction on the Liturgy of the Hours, §273. 34 See "leitourgeo" by H. Strathmann in Theological Dictionary of the Review for Religious New Testament, ed. Gerhard Kittel, trans, and ed. Geoffrey W. Bromiley (G~and Rapids: Wm. B. Eerdmans, 1967), Vol. 4, 226-228. 3s Ferdinand Hahn, The Worship of the Early Church (Philadelphia: Fortress Press, 1973), p. 38. 36 Karl Rahner, "Considerations on the Active Role of the Person in the Sacramental Event," in his Theological Investigations, Vol. 14: Ecclesiology, Questions in the Church, The Church in the World, trans. David Bourke (New York: Seabury Press, 1976), p. 169. 37 Michael Skelley, The Liturgy of the World. Karl Rahner's Theology of Worship (Collegeville: Liturgical Press, 1991), p. 101. 39 Earlier in the constitutions it is noted that "Franciscan prayer is affective" (§46:6, emphasis mine). In view of this characterization and the previously noted need that liturgy be humanly appealing (see n. 14 above), it seems reasonable to assert that this ideal of daily Eucharist must be balanced with the need of a community for effective and affec-tire worship. 39 CSL §14. 4o Music in Catholic Worship, §6. 41 Fulfilled in Your Hearing, §8. 42 §§20-21, on p. 76 in The Path of Renewal: The Documents of the Five Plenary Councils and the First Assembly of the Order of Capuchin Friars Minor, ed~ Regis Armstrong. 43 §3, on p. 8 of Living Poverty in Brotherhood (Rome: Curia generale dei Frail Minori Cappuccini, 1998). ~4 The Identity of the Franciscan Order at the Moment of Its Foundation (1999), p. 35. 4s §14, on p. 31 in The Path of Renewal. ~ See Can VVe Always Celebrate the Eucharist? ed. Mary Collins and David Power (New York: Seabury Press, 1982), esp. the article by Enrique Dussel, pp. 56-65. 47 §16, on p. 31 in The Path of Renewal. 4s See §25 of the new Institutio Generalis Missalis Romani (2000). 49 The author's interpolation. so IGMR, §42. s* Letter of John Paul II to John Corriveau, 18 September 1996, as cited in Analecta OFMCap 112, nos. 3-4 (1996): 566. s2 Vita consecrata, §61. s3 §4, on p. 72 in The Path of Renewal; this image is reflected in our constitutions, §54. s4 See the related discussion in chap. 11 of the Fifth Plenary Council of the Order, in The Path of Renewal, pp. 116-121. ss §95, on p. 137 in The Path of Renewal. s6 In a recent report by the U.S. bishops on the priest shortage, the 3~uly-August 2001 Foley ¯ Eucharistic Praxis in Ecological Perspective following statistics were offered: total number of priests, 47,600; num-ber active in parishes, 27,000; ratio of priests to Catholics, 1 to 1257; number of dioceses reporting fewer priests than needed, 83 percent; parishes without a resident pastor, 2334; parishes directed by a nonpriest, 437; dioceses closing parishes, 13 percent; dioceses reducing number of Sunday Masses, 42 percent; dioceses expecting major increase in lay min-istry in the next 10 years; 86 percent. From the U.S. bishops' study The Impact of Fewer Priests on the Pastoral Ministry, as reported in the National Catholic Reporter, 30 June 2000. s7 Whereas the U.S. ritual provides for Communion as a possibility in all rituals presented (see §§25-36 in the U~S. publication Sunday Celebrations in the Absence of a Priest (New York: Catholic Book Publishing Company, 1994), the Canadian ritual provides only for Celebrations of the Word and of the Hours, without Communion (Sunday Celebrations of the Word: Gathering in the Expectation of the Eucharist [Ottawa: Canadian Conference of Catholic Bishops, 1995]). s8 §50, on p. 88 in The Path of Renewal. s9 §57, on p. 92 in The Path of Renewal. 60 §80, on p. 101 in The Path of Renewal. 61 While there is no universal agreement on the meaning of "qual-ity," the U.S. bishops offer direction in this definition: "Quality means love and care in the making of something, honesty and genuineness with any materials used, and the artist's special gift in producing a harmonious whole, a well-crafted work," Environment and Art in Catholic Worship, §20. 62 While there may exist no unanimity regarding what constitutes "competency" for presiders', the point is that, given the critical and for-mative nature of Eucharist for beginning Capuchins, presidency is not a slot to be filled by anyone. Someone (presumably the directors of the various levels of formation) needs to take responsibility for quality con-trol in this area. My working definition of competency in presiding is: "an obvious level of development in the priest-presider that combines (1) solid knowledge of the liturgy with (2) competence and ease in perfor-mance skills (gestures, proclamation, and so forth) for enacting the rites, (3) a clear pastoral sensitivity for the assembly and other ministers, and (4) a transparent spirit of personal prayer," from Integration for Beginning Preachers and Presiders: A Study Funded by the Wabash Center fir the Teaching and Learning of Religion and Theology (1999). 63 See John Huels, "Concelebration," in Disputed Questions in the Liturgy Today (Chicago: Liturgy Training Publications, 1988), pp. 39-45. 64 See my "Evaluation of Roman Catholic Ritual Music: From Displacement to Convergence~" in my Ritual Music (Beltsville, Maryland: Pastoral Press, 1995), pp. 173-189. Revi~ for Religious KENNETH C. RUSSELL Being a Hermit: Where and How? Hermits face a basic practical problem: how to pay for the withdrawal from society that defines them. And their "apartness" does define them, as Jacques Winandy emphasizes: "'If separation from the world, and this alone, makes the monk' (Dom Gu4ranger), it must also, and by an even stricter claim, make the hermit."1 But how can hermits reconcile their desire to withdraw from the world and their need to be connected to it for financial reasons? Can hermits live at a distance from society and still be self-supporting--as the earliest eremitical tradition says they should be2--or is their solitude something to be paid for by others, either through outright gifts or a willingness to pay inflated prices for the small items they manufacture? How are they supposed to manage? After all, not everyone with a vocation to the eremitical life is a successful artist or a popular writer or a computer whiz who can sit on a distant hilltop and still earn real money. Not everyone who desires to be alone with God has a pension or investments to pay. the bills. For the last few centuries, no one has given much thought to where hermits should live and what work they might do. In fact, there was a tendency to regard Kenneth C. Russell, a frequent contributor, writes from 40 Landry Street, Apt. 1505; Ottawa, Ontario; K1L 8K4 Canada. JMy-August 2ool dialogue Russell ¯ Being a Hermit them as good-for-nothing nobodies who had no proper place in the regular structure of respectable consecrated life. But, after a long campaign by the pioneers of the eremitical revival, hermits have, as it were, been cleaned up and brought in from the cold. Canon 603 of the 1983 Code of Canon Law provides a much-appreci-ated mechanism by which they may gain recognition as individuals "dedicated to God in consecrated life." What effect, though, does this official recognition have on a hermit's fundamental problem: how to withdraw from society and still find money to keep a roof over his or her head and food on the table? Three Commentaries Canon 603 itself says nothing about the tension between the hermit's quest for solitude and his or her need of money. But, of course, the commentaries on the canon cannot ignore it. How do they deal with it? These commentaries are of some importance because they are among the texts likely to be consulted when a hermit seeks to be recognized as "one dedicated to God in consecrated life" by the profession of the evangelical counsels in the hands of'the diocesan bishop. These texts are also likely to influence those counseling would-be hermits on an appropriate course of action. I have focused on three commendable texts, each of which has much to offer anyone seeking information on the eremitical life. The first of these was prepared by the French Canonical Committee for Religious in 1993 at the request of the Episcopal Commission for the Religious State) (It is worth noting that in 1989 there were an estimated 150 hermits in France. Of the 79 female and 39 male he~rmits known to the episcopal authorities, 57 were monastics, 35 were religious, 7 were diocesan priests, and 19 were lay people.) The second text, written by D.J. AndrOs, was prepared in response to a request for guidance made to the Instituto Juridico Claretiano by some bishops from Spain, Brazil, and Italy. This long text, first published in 1986, offers a detailed model of dioce-san regulations which.might govern hermits in a particular church.4 The third text is an oft-referred-to article by Helen L. MacDonald titled "Hermits: The Juridical Implications," which appeared in 1992.5 I want to consider two questions. First, where do the authors Review for Religious of these texts think hermitages should be located? Second, what work do they suggest hermits do? In other words, I want to examine how these references deal with the tension between the hermit's distance from the world and his or .her need of cash. These are not directly questions of canon law, although the pattern of the canons dealing with religious life may influence how they are answered. Certainly the writers' conception of the eremitical life and the weight to be given to its various elements plays a role in determining where they think hermits should live and what they should do. Location and Work The outline of statutes Andr6s offers is the most restrictive of the three documents in regard to place and work. It situates hermits in isolated areas of mountainous regions. There is a practical reason for this idyllic setting since AndrOs, who.insists that hermits not work for others, recommends herbal gardening, beekeeping, and care of a flock as suitable employment for hermits. While he notes that the work undertaken by hermits' should not be too absorbing or exhausting, he also says that hermits should be financially independent. They should not expect the bishop or their family to bail them out when they have difficulties. AndrOs obviously believes that the "separation from the world" which characterizes hermits should be taken in a material, measurable sense. He also insists that physical labor should be part of hermits' penitential regime. Hermits, in other words, should not be exempt from the obligation to earn their living by the sweat of their brow. MacDonald takes a softer position in regard to hermits' paying their own way. She speaks of a need to determine how a candidates for recognition as hermits "will be financially supported. ,,6 This may come, she says, from work done in the her-mitage, contributions from family or a religious community, or, in the case of priests, from Mass stipends. She mentions the correc-tion of papers from college extension courses, weaving, painting, and making small crosses and other salable objects as work that could be done within the hermitage. The only exterior money-earning activity she mentions for nonclerical hermits is the possibility of part-time teaching. Like AndrOs, she points out that hermits have no right to expect support from the bishop. She Jnly-August 2001 Russell * Being aHermit find locations that foster the degree of isolation they need. notes, however, that he may fully or partially support a hermit if he chooses to do so. She concludes that "it doesn't matter much what the hermit does, as long as it is in keeping with the eremit-ical vocation and is approved by the bishop."7 MacDonald's openness to the idea that hermits might be supported by others or helped along with gifts of food or clothing suggests that she does not really expect most hermits to be self-sup-porting. It may be significant, therefore, that when she speaks of the work hermits do she puts the word labor in quotation marks. Since MacDonald situates hermits' work within the hermitage, she feels no obligation to locate the cell in a specific kind of place. She notes, in fact, that hermits can be found almost anywhere. Hermits, she argues, must find locations that foster the degree of isolation they need. Her understanding of solitude seems quite flexible; she believes that many hermits "will make daily visits to the poor or the sick.''s She maintains, nonetheless, that the loca-tion of hermitages should indi~:ate "a real sociological separation from the community.''9 She does not, then, measure hermits' iso-lation in miles or kilometers. Hermits need not, in her opinion, flee to hidden spots in the green countryside. The document of the French Canonical Committee for Religious also qualifies the sociological separation of hermits by pointing out that it does not exclusively or Hermits must even primarily refer to the avoidance of con-tact with others. The text notes, however, that individuals are not so caught up in eco-nomic and societal affairs as large groups. This peripheral status of hermits--compared, say, with that of a religious community-- should show itself by the solitaries' simplic-ity of life. But how is this life to be maintained? This document recognizes that the need to work can become a determinative factor in the sched-ules of hermits. It is a serious matter. Hermits are expected to support themselves. Candidates for official recognition are asked to consider what type of work they can do that both suits their aptitudes and respects the form of life they are about to embrace formally. The text does not suggest what sort of work hermits might take up. Nor does it indicate where they should locate their hermitages. It merely insists that the silence hermits need must be guaranteed by the solitary location of their dwellings. Revie~v for Religious Poverty Since work and a hermit's standard of living are integrally linked, we must look briefly at how the texts under consideration view the commitment to poverty that formally recognized hermits make. First of all, each text acknowledges the tradition that the poverty of hermits is a real, physical limitation. It is quite different from the poverty of members of religious institutions who, though they theoretically possess nothing in a personal way, share in the corporate sufficiency of the order or congregation to which they belong. Hermits obviously lack this "cushion," and, since they salvage as many hours as they can from the tyranny of work because of their desire to be silently with God, they are reduced to a standard of living that provides nothing but the basics. Even when hermits do not have to depend on work for their income, their focus on God alone strips away the distraction of material comforts. The poverty of hermits is neither the poverty of the destitute nor the poverty of religious. It is not a matter of not owning things, but of having little, whether owned or not. MacDonald explicitly acknowledges the difference between religious and eremitical poverty: "While poverty in an institute consists in being dependent on the superior or community for ~verything, the hermit may, in fact, own what is necessary while at the same time be lacking the very real security offered by belonging to a community.''1° The French committee of canonists points out, however, that the poverty of hermits poses a problem since canon 600 governing poverty in all forms of consecrated life does not seem to fit their situation. The committee notes that there are two ways of dealing with this issue. The first, which is more in conformity with tradition, views the poverty of hermits as a stripping to essentials in accord with the nature of the eremitical life. The second makes the diocesan bishop the hermits' superior in the strict sense, and not merely the overseer of their plan of life. The bishop, then, is seen as the "superior" whose administration and regulation control hermits' poverty. Although AndrOs emphasizes the real poverty of hermits, he seems, nonetheless, to be sympathetic to this second approach. When he states that solitaries should not own their hermitages, he is obviously bringing their poverty into conformity with the nonownership model of canon 600. His statement vividly illus-trates iust how untraditional this view of eremitical poverty actu- Russell ¯ Being aHermit ally is. Egyptian hermits may not have had a land claim on file in the local registry office, but they certainly thought of the huts they built with their own hands and at their own expense as belonging to them! I would argue that, while it may be inappropriate for a religious to own his or her dwelling, there is no reason why a contemporary hermit should not do so, if earlier savings make the initial down payment possible. A hermit's ownership of a modest apartment or cottage will not compromise the real poverty in which he or she lives. In fact, paying the mortgage will probably ensure it. Resolving the Tension Of the three texts examined, two attempt to resolve the tension between physical withdrawal from society and the need to make money by contact with it. Andr~s's document does this by locating the hermitage in a pastoral setting where the kinds of work it recommends can be done. MacDonald makes the hermitage the site of a cottage industry and then situates it to fit the hermit's tolerance for solitude. The French text does not address the tension directly. It vaguely locates the hermitage in solitude and leaves the question of how hermits might earn a living open, with the proviso, of course, that the work done not be detrimental to the lifestyle it is supposed to support. But how helpful are these texts? The mountaintop solution of Andr&s document obviously gives priority to the location of the hermitage. Isolation makes the hermit, as it were, and consequently the solitary place determines the work done. The text resolves the tension between the need to be connected for economic reasons and the desire to be separated, but unfortunately it limits who can be hermits since many people lack the aptitude for the work he thinks ideal. MacDonald's solution to the tension between withdrawal and the need to work is equally unsatisfactory. The hermitages may be located anywhere, but solitaries work in them at tasks that are unlikely to pay the bills. In this scenario hermits come close to being licensed charities like their medieval predecessors. MacDonald's attitude toward the economic status of hermits directly contradicts the French committee's insistence that hermits not be a burden to others. Unfortunately, its text says Review for Religious nothing about how hermits are supposed to pay for the solitude they are required to seek. Its silence, however, may indicate that the committee thinks bishops and hermits should adopt a practical attitude to the reconciliation of finances and solitude. Why There Is a Problem Why do hermits find it so hard to reconcile the need for soli-tude and the need to earn a livelihood? Why is this a problem? I believe there are two reasons. First of all, the recognition of the eremit-ical life in canon law has brought regulations in its wake. This was inevitable. Bishops cannot be expected to be responsible for what they cannot regulate. The real issue is just how much regulation is required. Andr~s's text goes into great detail on the various material and spiritual aspects of the solitary life. MacDonald's article and the document of the French committee "of canonists are more restrained. All the texts, as might be expected, fill in gaps in canon 603 by refer-ence to the canons governing individuals in religious communities. The consequence of all this is that, though hermits recog-nized by canon 603 are not religious according to the definition in canon 574, they tend to think of themselves and to be thought of as such. They are, as it were, drawn by the strong gravitational pull of religious life into a zone wher~ certain proprieties influence the conception of the kind of work they might do. Some jobs are thought respectable, some not. You might find a religious distributing clothing at her community's secondhand depot, but you will not find one handing customers their garments at the local dry cleaners. There is a good reason for this. Congregations have specific missions to fulfill in the church. The only problem is that this "religious" reason does not apply to hermits. They do not work to do good, but to earn the money they need to maintain their life of prayer. The fact that many hermits are monastics or priests or former religious strengthens this pull to conform to the respectability the Egyptian hermits certainly thought of the huts they built with their own hands and at their own expense as belonging to them! '371 . July-August 2001 Russell ¯ Being aHermit faithful associate with religious life. It is as though there is a line in the sand. On one side is the lay world with its way of doing things and, on the other, the religious world with its conventions. Canon 603 has clearly reached across the line and drawn the erstwhile solitary misfit out of secular society into a world where only certain ways of earning a living are considered proper. The shabby, "good-for-nothing" dropout whom no respectable order would admit has been spruced up and given standing in the church. It is only fitting, apparently, that such a "cloistered" individual earn his or her living "religiously." Hence we get the manufacture of pious items or other genteel pursuits within a hut up the lane from the "hermit lives here" sign. Benedict Joseph Labre and his fleas are still out in the cold! The second reason for the unrealistic approach to hermits' need for cash and quiet is, I suspect, an idyllic image of medieval hermits. Solitude is given such a priority in this conception of the eremitical life that any place other than a mountaintop or forest glade seems inappropriate for a hermitage. Unfortunately, the taming of hermits (whom Jean Leclercq called the least institu-tional of people) and the medievalizing of the image of solitaries hinder the adaptation of the eremitical life to the conditions of our time. Hermits face what might be called a Cluniac tempta-tion: to emphasize prayer to such an extent that work (penance!) and humility are neglected. Toward a Solution What, then, is the solution? How can the various components of the solitary life find their proper place in the regime of the hermit? The first step is to realize that the designation hermits is a catch-all word for a disparate group of men and women who, though they share certain common features, live these out in ways that are unique to each. The authors of the texts examined admit this. They tend to forget, nevertheless, that as a consequence the eremitical life resists organization and detailed regulatory prescriptions. If hermitswI am speaking here of nonmonastic hermits and of those who are not members of congregations tolerating them in their midst--can free themselves of the propriety associated With religious and can shed the medievalimage of the hermit, there is no reason why there should be any tension between their quest Review for Religious for solitude and their need to support themselves. Once the two issues are considered in tandem--as they were in the case of the solitaries in the Egyptian desert--hermits can seek solitude where they. can earn a living. And, if hermits are willing to live the hidden life of aloneness with God without display or privilege, there is no reason why those who lack the skills that make country living profitable should not find employment in the city. There is no rea-son why they should not take the same menial, part-time jobs that many lay people work at and live on. Living in the city will not compromise their anonymity or their noninvolvement in society's preoccupations or even their real phys-ical solitude. One can live in an apartment building for years with-out knowing one's neighbors by name. Encounters in the elevator seldom get beyond chitchat about the weather. In fact, the city offers greater possibilities for alone-ness than the country, where friendly and curious neighbors are likely to try to inte-grate the stranger in their midst into the community. The quiet of city hermits may not be the idyllic quiet that can be found The city offers greater possibilities for aloneness than the country. in the countryside (when snowmobiles and all-terrain vehicles are not on the move), but it can be authentic nonetheless. However, just as the need for quiet must determine where hermits live, even in the city, so their focus on God must govern the kind of work they do. A long tradition discourages work that wears the hermit out or that demands so much attention that there is no room for God. It may well be, then, that hermits, most of whom are mature individuals, will find that the skills they have acquired over the years do not fit their new calling. They may have to look for simpler, less demanding jobs that can be done and forgotten about when the shift ends. A Summary and Some Questions In this paper I have been concerned with how some influen-tial scholarly texts deal with the tension created by the need of hermits to distance themselves from society while remaining linked to it for sustenance. I have argued that there is a disturbing tendency to deal with hermits as though they are quasi-religious. I have expressed the fear that this conception of the hermit, which J~dy-August 2001 Russell * Being aHermit goes hand in hand with a rather romantic image of the medieval solitary, will stifle the development of the eremitical life. It threatens to freeze the life into a privileged leisure enjoyed by pensioners, the financially secure, and those willing to take hand-outs from others. The texts I have looked at are concerned with her~nits "rec-ognized by law as. dedicated to God in consecrated life" by a public profession of the evangelical counsels before the diocesan bishop. One need not make such a profession to lead an eremitical life. Many hermits never take this official step, some because they are satisfied with the private vows or promises they have made, and some because they have not been able to find a bishop willing to accept hermits. Do some hermits perhaps feel uneasy about being recognized? Is the term public profession another example of a concept borrowed from religious life that does not quite fit the reality of the eremitical' regime? Should it, like the notion of poverty, be reinterpreted? Of itself, the technical canonical term public does not seem to imply publicity. Elizabeth McDonough states that "the vows or other sacred bonds (that is, promises or formal commitments) pronounced by hermits are public because the canon refers to them as such and because they are received by the diocesan bishop in the name of the church (c. 1192, §2).''~ Both AndrOs and MacDonald, however, make the commitment of the hermit public in the ordinary sense of the word. AndrOs recommends that it take place in the subject's parish church on a Sunday or a feast day. MacDonald insists that the congregation be involved "whether the ceremony takes place in the cathedral, the nearest parish church, or the hermit's 'home parish.'''~2 This kind of public event may be fitting for someone making a monastic commitment or taking vows in a religious congregation. But does this understanding of public fit a hermit? Does it not vio-late the radical hiddenness the hermit seeks? Does it not tend to make him or her a religious in the eyes of the people? Does it not awaken expectations that he or she will conform to what is expected of religious? I am reminded of Emily Dickinson's remark in her pbem that begins "I'm Nobody! Who are you?" When she surmises that she is not alone because the reader may well be Nobody too, she cau-tions the person not to tell: "they'd advertise - you know!" Exactly. It seems to me that big public celebrations, newspaper articles, Review for Religious television coverage, and so forth are hindrances to the witness of hermits. This should depend on the peace that goes forth from them and not on the fact that others know they are hermits. They should have faith that living a hidden life has value even if only the bishop and a few intimates know about it. It would be unfortunate if a split developed between the offi-cially recognized hermits and their untamed, unregulated, scruffy counterparts. It would be a setback for the eremitical tradition if hermits recognized in law pursued a somewhat stylized and regulated eremit-ical life while their freelance peers held firm to the nonconformity that' has always pushed hermits to the fringe of society and the church. The following statement, however, by a renowned canonist, J. Beyer, suggests that this is just what is happening: "Today, besides the public witness of the hermits through their abandonment of the world, austerity of life, and external soli-tude, there are also hermits who remain in the world, live in reserve, supporting themselves by common manual labor. They are almost unknown, and in their cities they pray and work to the praise of God and for the salvation of the world.''3 I argue that this distinction between publicly recognized her-mits following a "classical" eremitical regime, on the one hand, and hermits living hidden lives "in the world," on the other, is detrimental to the renewal of the eremitical life. The distinction is a false one produced by an unrealistic religious view of how soli-taries should earn their living and where they should locate their hermitages. Unfortunately, the commentaries studied do not come to grips with these issues in a practical way. MacDonald and Andrts offer unrealistic advice while the French canonists leave the whole matter vague. Authentic hermits--whither recognized in law or not--want to be anonymous nobodies alone with God in a simple life of prayer and work. They need to be able to support their arduous, insecure, and unapplauded lifestyle in any appropriate way they can. They need to live where work is available. Formal recognition according to canon 603 should intensify their commitment to this hard life, not restrict their ability to live it. The witness of hermits should depend on the peace that goes forth from them. ffu~-August 2001 Russell ¯ Being a Hermit Notes ~ [Jacques Winandy], A Manual for Hermits:for the use of the Hermits of St. John tbe Baptist (privately printed, 1964), p. 10. For a revised version of this manual, see Jacques Winandy, Vie drdmitique: Essai d'ini-tiation, Vie monastique, Vol. 6 (B~grolles-en-Manges: Abbaye de Bellefontaine, 1976). 2 See my article "Must Hermits Work?" Review for Religious 59, no. 2 (March-April 2000): 156-174. 3 "Les ermites," in Comitd canonique fran~ais des religieux, Vie religieuse, dr~mitisme, consecration des vierges, communaut~s nouvelles: ~tudes canoniques (Paris: Cerf. 1993), pp. 163-181. 4 D.J. AndrOs, "Proyecto de estatutos diocesanos para los ermitafios de la iglesia particular de. Comentario aplicativo al can. 603 del CIC," Commentarium pro Religiosis et Missionariis 65 (1986): 185-248. s Helen L. MacDonald, "Hermits: The Juridical Implications of Canon 603," Studia canonica 26 (1992): 163-189. 6 MacDonald, p. 177 (italics added). 7 MacDonald, p. 186. s MacDonald, p. 187. 9 MacDonald, p. 184 10 MacDonald, p. 185. 11 Elizabeth McDonough, "Hermits and Virgins," Review for Religious 51, no. 3 (May-June 1992): 305. 12 MacDonald, p. 180. ~3 Quoted in The Code of Canon Law: A Text and Commentary, ed. James A. Coriden et al. (New York: Paulist Press, 1985), p. 468 (italics added). Cleft for Me The hand that formed the firmament, that fit galaxies together and fashioned me, now hangs limp, nailed to a tree. Yet that mangled hand still has the power to cleave the rock inside of me. Teresa Burleson R~view for Religious CHRISTOPHER J. RENZ Learning a Foreign Language: Continuing the Dialogue on Homosexuality I;his poem "Stopping by Woods on a Snowy Evening," Robert rost describes the woods as dark and deep, an appropriate metaphor for emotions present in discussions on homosexuality in religious and priestly life. One need only compare two recent articles to get a feel for the deep and opposing sentiment on this issue. Paul Shaughnessy claims that homosexual i~riests are "legion" within the priesthood, that they are a problem to be solved (which will be tough, he says, because at issue is a fight between liberal and conservative Catholics), and that the solution to this problem is to reject all homosexuals who apply to the seminary2 James Martin, in sharp contrast, says that a clear and dispassionate review of the major issues raised by the presence of homosexual priests will help significandy.2 The question, he says, is not whether God is calling homosexual men to the priesthood, but why. Martin responds by analyzing the gifts that homosexual priests bring to the church: a profound compassion (arising from their personal experience with persecution, rejection, and suffering), a deep spirituality, and an artistic creativity. Any attempt to resolve these conflicting views can seem intimidating, like a journey into Frost's woods. A clear and Christopher J. Renz OP, director of formation for the Western Dominican Province, lives at St. Albert Priory Studentate Community; 5890 Birch Court; Oakland, California 94618. ' Renz ¯ Learning a Foreign Language dispassionate first step is Donald Cozzens's Changing Face of the Priesthood, and specifically chapter 7, "Considering Orientation.''3 The book's purpose is to describe the current state of the priesthood and review the issues and challenges that lie ahead. In chapter 7, Cozzens discusses the so-called "crisis of orientation" under three headings, "homosexuality and the seminary," "throughout the ages," and "the priesthood as a gay profession." He says that a delay in facing this crisis will cause great harm to the church and the priesthood. Though Cozzens's reflections specifically deal with seminarians and priests, I believe they are also relevant to religious formation communities. As director of formation in my province, I am particularly interested in exploring how this crisis affects women and men in formation programs. In this paper I will explain why I believe the religious formation community is a more helpful working model for discussing this "crisis of orientation" than Cozzens's seminary model. As his purpose is only to raise issues, Cozzens offers no in-depth look at possible causes or specific solutions to the "crisis of orientation" he sees, but, by linking it to a "disproportionate" number of homosexual men in seminary life and the priesthood, he seems to imply that this crisis is best resolved by establishing a more "proportionate" balance between homosexual and heterosexual men in the priesthood. He discusses the expanding social phenomenon of homosexual orientation and the conflicted relationship of gay and lesbian groups with the church, particularly as regards its consistent teaching on homosexuality (that homosexual women and men are to live lives of celibate chastity). Two related paradoxes arise. First, while gay and lesbian activists claim that the church denies them their sexual rights, they also note that the church has been an historical haven for homosexuals, particularly through religious life and the priesthood. Second, as a requirement common to both homosexually oriented people and to the priesthood and religious life, the church's teaching on celibate chastity has made priesthood and religious life naturally attractive for them. Cozzens does not consider a large number of homosexual men and women in the priesthood and religious life to be surprising. Cozzens's brief treatment indicates the tensions between the church and the gay and lesbian community and presents a forum for reflection and discussion. The tensions may involve doubts and Review for Religious even suspicion. Cozzens correctly notes that some gay4 networks and subcultures use the priesthood to legitimize sexual acting out. As he addresses concerns about the consequences of a priesthood seen to be a "gay profession," one is left with the impression that the real issue is whether or not homosexuals who enter religious life or the priesthood bring with them the sexual attitudes of the so-called gay subculture. More bluntly, are homosexually oriented religious or priests trustworthy as regards upholding the church's teaching on homosexuality? The implication seems to be that many will use religious life and the priesthood as "fronts" for their sexual activity. Such assumptions are harmful because they tend to dismiss the sincere and good intentions of at least some homosexual women and men. On the other side, homosexual persons who enter priesthood or religious life may have their own counterreactive suspicions. They may wonder if the church trusts them, if their religious community assumes that they will act out, if they will find support among their colleagues. Addressing these tensions is essential in order to allay such mutual distrust. Cozzens looks at two consequences of the disproportionate numbers between homosexual and heterosexual seminarians: the psychological effects and the threat to unity and integrity of the community. As a psychologist, Cozzens claims that a large number of gay men in their community brings about in straight seminarians and clergy a "chronic destabilization." This produces self-doubt, and has implications for both spiritual vitality and emotional balance. In the seminary the energy used to cope with this psychic unrest is energy diverted from study and prayer, putting heterosexual seminarians at a disadvantage. Cozzens compares this phenomenon to the stress experienced by a traveler in a country whose language is unfamiliar. Such chronic destabilization can be particularly problematic in a closed system such as a seminary because the unconscious stress can cause a loss of psychic energy, a sense of not fitting in, that may suggest to a seminarian that he is not called to the priesthood. Granting for the sake of argument all of this to be true, one is left to wonder about the psychological effects on homosexual Addressing these tensions is essential in order to allay such mutual distrust. Renz ¯ Learning a Foreign Language seminarians or religious in a predominandy heterosexual seminary or formation program. Will they not experience the same kind of psychic destabilization? Will they not feel out of sync too? And what about all the energy they use up in stabilizing themselves in the predominantly heterosexual environment? Would the simply professed who have a homosexual orientation not be tempted to leave the religious community for the same reasons? Would it matter if they did? Is it not true that the traveler will become more stabilized when committed to learning the language of that foreign country? Is this not the expectation placed upon homosexual women and men? One means to alleviate the chronic destabilization induced by the disproportionate number of homosexual seminarians might be the limiting (or elimination) of homosexual men in the seminary. Cozzens raises this possibility as important for consideration. It is clearly Shaughnessy's choice. Such an option would perhaps fall within the guidelines established by the Congregation for the Doctrine of the Faith (CDF): "There are areas in which it is not unjust discrimination to take sexual orientation into account; for example, in the placement of children for adoption or foster care, in the employment of teachers or athletic coaches, and in military recruitment.''s This approach would provide a quick solution to a perceived problem. It seems short-sighted, however, and could be a greater threat to the stability of priesthood than that posed by the disproportion. Chronic destabilization may loom large in Cozzens's view because a seminary community is a closed system that is small in several ways. Seminary communities are transient in nature. They exist for the sake of educating men for priesthood within a few years. The focus is more on the individual than the group. Once formal education is completed, the community dissolves and is replaced by the "brotherhood of priests," a less tangible body. Religious communities, in contrast, are much more permanent. Members make lifetime commitments to the group, whose interests are given some priority over the individual's. This is not to deny that there are comparisons to be made to the "brotherhood of priests." But it is to suggest that religious communities are better places in which to understand and deal with the benefits and risks of chronic destabilization. What is learned in religious formation programs can be applied to seminary formation programs later. Review for Religious Formation in religious life is an inculturation process, a reeducation into the values of the religious community. Many wtio come to us carry with them the goals and values of the contemporary culture. Formation programs gradually confront these values and then see if they can be aligned with those of the church and the congregation or order. This process produces a sort of culture shock, a dis-ease not unlike chronic destabilization. It might be useful, therefore, to consider Cozzens's observations under this light. The issue at hand is not destabilization (which must occur), but how the formation program responds to it. Initial formation provokes successive levels of chronic destabilization. The first levels involve "externals" (times, places, schedules) and ways of socialization (inductive explanations, patterns of obedience, and so forth). Eventually, other personality values are encountered and challenged, including those dealing with psychosexual development. Being asked to replace personal values with the new ones belonging to the religious community and the church causes a psychic distress that usually lasts through the first few years of simple vows. The destabilization is indeed chronic and, left unattended, is detrimental to the formation process. Religious life brings under one roof a variety of people, including those with differing sexual orientation. Perhaps for the first time heterosexual persons will live and interact with homosexual persons. This experience will undoubtedly produce destabilization, more so for one in the minority. I view this crisis of sexual identity as part of the formation process. The psychic and spiritual unrest can be an opportunity for the individual to open up to the community's core values. It can, however, also induce a rigid shutdown. A healthy formation program, then, must examine why each person is being destabilized, that is, what values, prejudices, or expectations are being disturbed. The destabilization is then corrected through a gradual reeducation process, which includes both classroom and applied lessons. Living with people of the opposite orientation becomes an important part of this reeducation (restabilization) process. It is an opportunity to learn about someone who is different. It is also the time to establish Initial formation provokes successive levels of chronic destabilization. ffuly-August 2001 Renz ¯ Learning a Foreign Language common values and goals, including the community's choice for celibate chastity. Religious formation programs that reduce in number or remove homosexual members because they "destabilize" the community fail in their task of formation because they do no.t attend to the restabilization of the heterosexual candidates. Because their secular heterosexual values are not destabilized and in the process replaced with celibate Christian heterosexual ones (instead, the stimulus is removed), the destabilization can happen in an altogether different way, with the presence of homosexual religious. Heterosexual candidates whose formation programs do not destabilize them are ill-prepared for religious life because they are less likely to integrate the values of the community and church: celibate chastity, tolerance, charity, and so forth. Another problem with limiting or eliminating homosexual persons from the priesthood or religious life is that the developmental needs of those homosexual persons do not get addressed. A responsible formation program promotes good psychosexual development in all its candidates through things like course work, facilitated discussion, spiritual direction, and psychological counseling (where indicated). The result is greater psychological and spiritual well-being for the individuals and hence for the community. In many formation programs, sexual orientation is taken as part of a larger picture of the psychosexual composition of a candidate. Orientation is usually not, per se, the determinative factor for suitability in seminary or religious formation programs. As Timothy Radcliffe, master of the Order of Friars Preachers, notes, we human beings are "more than our sexual orientation. For none of us, heterosexual or homosexual, can find our deepest identities in our sexual orientation."7 This idea finds its origins in the CDF document "The Pastoral Care of Homosexual Persons.''s Cozzens's concern about chronic destabilization in seminary life is problematic precisely because it overemphasizes sexual orientation to the exclusion of the whole person. This overemphasis, not the number of homosexual men, becomes the real concern. The second problem Cozzens identifies with these numbers is an inevitable emergence (he thinks) of a gay subculture, dangerous because it can cause a split within the seminary community and threaten unity. Consequendy, he sees a need for "determining the kind of vocational support appropriate to the straight seminarian Revie~ for Religious living in the midst of a gay subculture.''9 Cozzens quotes Radcliffe to support his position: "It can threaten the unity of the community; it can make it harder for the brethren to practice the chastity which we have vowed. It can put pressure on brethren to think of themselves in a way that is not central to their vocation as preachers of the kingdom.''1° It is not clear what it means to have a support system that is "appropriate to the straight seminarian." One might infer that Cozzens either would develop separate support systems for homosexual and heterosexual seminarians or, in order to keep their number to a proportionate level, would limit the number of homosexual applicants. There are several problems with this analysis. First of all, Cozzens has taken Radcliffe out of context, who states just above the quoted passage: "If a brother comes to believe that he is homosexual, then it is important that he knows that he is accepted and loved as he is. He may live in terror of rejection and accusation. But ¯ this acceptance is bread for the journey as he moves to discover a deeper identity, as a child of God . So, every brother should be accepted as he is.'''1 Radcliffe assumes that homosexual subgroups would be highly divisive because he also assumes that the homosexual friar has found support and acceptance as a homosexual in the community because of the community's healthy way of life. He implies that, when homosexual friars feel supported, there is" no reason to form a subgroup and that such groups would be disruptive. Another problem with a "vocational support appropriate to the straight seminarian" is that it presupposes an irreconcilable disunity between homosexual and heterosexual seminarians. It proposes to deal with the subculture by either ignoring or removing it. The better course is to deal direcdy with the subculture by looking at its values, introducing correctives where necessary, building up the values of the church and community (especially as regards celibate chastity), and exploring the common needs of the two groups. The concern over subcultures is legitimate. The presence of a subculture often indicates poor communication, stereotyping, prejudice, and exclusion. I take issue with Cozzens's "straight only" response to the Acceptance is bread for the journey as he moves to discover a deeper identity, as a child of God. July-August 2001 Renz ¯ Learning a Foreign Language presence of a gay subculture because it short-circuits an adequate analysis of the problem and creative solutions for it. One important difference between seminarians and new members of a religious community is in types and levels of commitment. Seminarians often do not choose the place where they will study. They may not think the seminary community and their personal investment in it are essential to their formation because this community is a temporary reality. Bycontrast, those who enter religious life choose the religious community for life. Initial formation is directed towards creating a viable community, and new members are willing to invest great personal energy in this process. These personal commitments help the religious formation director deal with a subculture within the community. Creating unity in a seminary would probably be more difficult because such personal investment in the group is likely to be lacking. The commitment by Cozzens to unity within the seminary seems to be a commitment to similarity (same orientation) rather than unity, the Pauline concept of unity embracing diversity (see 1 Co 12:4-26). Such an approach might be reasonable in the absence of a deeper group commitment by the seminarians. But separate vocational support systems for heterosexual and homosexual persons would amount to sides in opposition, the gay subculture versus the straight mainstream culture. The effect, then, could be an even greater disunity, O~en discussion (under the careful guidance of formation directors) is an essential means to develop this unity in the formation community. Fear can usually be eliminated through careful education and open dialogue. But is this "unity at a price"? Despite his concern for unity, Cozzens never suggests that homosexual and heterosexual persons come together for dialogue. Why? Is this a bit too frightening? Is this the deepest darkest part of the woods; where people are either unwilling or unable to go? The evangelical counsels call religious to be witnesses. In the presence of this fear of the "crisis or orientation," religious can offer a calming influence. The Dominican friars, for example, have formally stated at the general chapter of Caleruega (1995): "The same demands of chastity apply to all brethren of whatever sexual orientation and so no one can be excluded on this ground . No sexual orientation is a priori incompatible with the call to chastity and the common fraternal life.''~2 Other religious communities have formulated similar statements. This kind of leadership can create a Review for Religious proper climate for the "clear and dispassionate review" desired by James Martin. Formation directors should show a similar leadership. Keeping in mind the common responsibility of all members to adopt church and religious community values, formation directors can encourage open discussion on this "crisis of orientation." There remains one final issue: What would it be like for heterosexual and homosexual seminarians and religious to sit down. with one another and openly discuss the fears and prejudices that they have about each other? Would anyone come out alive from the depths of that conversation? How can we prepare a place where no one gets destroyed? I would suggest that the way is, as Cozzens describes, something akin to learning a foreign language. At first the student is disoriented. Learning the new language requires courage, patience, and the willingness to sound and look foolish at times. With diligent persistence, however, the ear, mind, and tongue gradually adjust to the foreign sounds and symbols. As proficiency grows the student opens up to experience the new culture. Eventually the differences fade away and the person feels "at home." This is the goal of the good formation program. Respon-sible formation directors model patience, openness, a desire for unity, charity, and a fidelity to the home we call religious life. In this way they gently guide the destabilization-restabilization process for new members. In addition to noting that the woods were dark and deep, Frost saw them as "lovely." The dialogue on the "crisis of orientation" in the priesthood and religious life, however dark and deep, will inevitably lead us to a beautiful place. By offering their experience to the church, religious communities show forth the beauty that results when people become "of one mind and heart on the way to God" (Rule of St. Augustine). This unity is, after all, the path by which we leave the dark woods. Cozzens is correct when he notes that a delay in facing this "crisis of orientation" will cause damage to the church and the priesthood. I believe that the church will effectively face this crisis only by journeying into fear, suffering, and pain. When undertaken with a genuine intellectual curiosity informed by a gospel charity, this journey can lead to peace and healing for all. There is no Jew or Greek, slave or free, male or female, gay or straight in God's kingdom-~only redeemed persons. But there are ffuly-August 2001 Renz ¯ Learning a Foreign Langnage miles to go--are there not?--before we rest peacefully in that blessed unity. Notes ~ Paul Shaughnessy, "The Gay Priest Problem," The Catholic World Report (November 2000): 52-58. 2 James Martin, "The Church and the Homosexual Priest," America (4 November 2000): 11-15. 3 Donald B. Cozzens, The Changing Face of the Priesthood: A Reflection on the Priest's Crisis of Soul (Collegeville: Liturgical Press, 2000). 4 There is a problem of terminology in Cozzens's work. Specifically, what is meant by "gay"? For Cozzens it refers to some homosexual men (in the seminary and the priesthood) associating with one another. One secular definition means the part of the homosexual community that is politically charged and sexually active (whose ideologies and way of life are in opposition to church teaching). One understanding is rather innocuous, the other is not. This distinction illuminates those places where education on church teaching and healthy psychosexual development are necessary. s Congregation for the Doctrine of the Faith, "Some Considerations Concerning the Catholic Response to Legislative Proposals on the Non- Discrimination of Homosexual Persons" (1992), § 11. 6 See Gerald D. Coleman SS and Roger L. Freed MD, "Assessing Seminary Candidates," Human Development 21, no. 2, pp. 14-20. 7 Timothy Radcliffe, Sing a New Song: The Christian Vocation (Springfield, Illinois: Templegate Publishers, 1999), p. 146. s Congregation for the Doctrine of the Faith. "The Pastoral Care of Homosexual Persons," Origins 16, no. 22, pp. 377-382, §16. 9 Cozzens, Priesthood, p. 103. ~0 Cozzens, Priesthood, p. 103. " Radcliffe, Sing a New Song, pp. 146-147. ~2 Initial Formation of tbe Friars Preachers: Recent Documents (Rome: Santa Sabina, 1999), p. 217. Review for Religious GEORGE J. AUGER Reflections of a Novice Director CNoardinal Basil Hume OSB, in his Footprints of the rthern Saints, said, "I always think that people join a religious order for one reason, and stay for the proper one." I suppose that could be said of all vocations, be they to the religious life, marriage, priesthood, the single life, or even various professions and occupations. One might say that all life is "becoming," a process of gradual growth. For Christians this means entering ever rdore deeply into the paschal mystery of the life, death, and resurrection of the Lord. What follows are simply reflections, hopefully practical, on the process of entering the religious life, that is, on the novitiate. I offer a few things I have learned as novice director through reading, reflection, experience, and of course prayer. I shall consider first the candidates coming to us and why and then what we are called to offer them. Bear in mind that, though we speak of a "formation process" for those entering religious life, a novice director does not "form" novices--they form themselves. One can do no more than God, that is, invite persons to prayerfully discern and perhaps freely choose religious life as lived by a given religious congregation and as George J. Auger CSV presently ministers as novice direc-tor for the Chicago province of the Clerics of Saint Viator. His address is 1212 East Euclid Street; Arlington Heights, Illinois 60004. 2~uly-August 2001 Auger * R~flections of a Novice Director inspired by the charism of its founder. Of paramount importance is respect and reverence for those seeking entrance into religious life. Here we are dealing with the unique mystery of people's relationship with the Lord. What is good and spiritually wholesome for novices is also good for a congregation, and this whether the persons remain or leave. As Charles de Foucauld said, "Why I left the Trappists is why I entered the Trappists." The attitude of a novice director should be first and foremost the good of the novices, even before that of the congregation. The good of the novice is the good of a congregation. Congregations are of the temporal order, individuals of the eternal. No religious congregation is simply of divine origin. For apostolic religious congregations today, it is evident that novices are far less numerous than in the past. Some congregations are disappearing just as others are being born. The history of religious congregations down through the centuries bears this out. Who Are Coming to Us and Why? Those coming to us are sons and daughters of a culture vastly unlike that of most congregational founders. True, the charism of a founder may well be alive, but the living of it is expressed differently in differing historical settings. (The congregations founded during and after the French Revolution are but one example.) Still, all have common thread running through them: they all desire to bring Christ's compassionate love to the needy and poor of their time, and this in spite of the prevailing culture of their day. They are evangelical and they are countercultural. Specific details of their lives come from the living charism of each founder. Those entering religious life today are older than formerly. Most have college degrees, something often required before entry. (Is it not strange that before Vatican Council II there were "lay" brothers and sisters, members with relatively little formal education? Most were religious in the full sense of the word, yet today few if any would be accepted into active apostolic congregations. What was perhaps done for nondiscriminatory reasons had a way of discriminating. Surely the term "lay religious" is passe, yet are there not men and women called to the religious life who do not have and do not desire the academic knowledge required by many congregations? Where do such religious vocations go?) Many of those entering our novitiates have been Review for Religious successful in their secular endeavors. Some have had a "conversion" experience. Others find themselves unfulfilled and resdess and in this hear God's call for "the more." These are women and men full of enthusiasm and idealism, searchers seeking fulfillment and happiness in giving of themselves for the good of others. Generosity is not lacking. They are not looking for an easy bourgeois lifestyle. They are looking for challenges, unafraid of the unknown and willing to take risks for the sake of God's reign. It is a mistake to sell them short. It has been my limited experience that those entering our communities are children of the computer and television age. Some have read relatively little and are unaccustomed to sit still with a book. They have learned to live in an individualistic and "consumer" society, as have many of us seasoned religious as well. Silence, solitude, disciplined regularity, a simple lifestyle, faith sharing, an openness to the divine presence, and prayer are, for some, unfamiliar even though these things are essential avenues of spiritual growth. For some the primary motivation in seeking entrance into religious congregations is external. They see religious life primarily in terms of ministry or what they feel called to do (ministry to youth or to the poor and neglected, teaching, parochial ministry, and so forth). But these same persons often lack a theological foundation, both dogmatically and ascetically. The spiritual life is foreign territory to them. For them religious life is not a mystery of intimacy, but a means to the end of ministry. The contemplative dimension of religious life is seen only vaguely. Others seek religious life after having had an "experience of God." These are attracted to the person of Jesus and see religious life as a way to deepen their intimacy with the Lord of their lives, yet this intimacy is with a resurrected Lord and neglects the cross. All seems "sweetness and light," They forget that God's desire and theirs will only connect on Calvary. With Paul they must learn "to glory in the cross of Christ." The human existential experiences of those joining our ranks is far different from those of the past. For the most part, those entering before Vatican 17, and they were numerous, led a sheltered For some the primary motivation in seeking entrance into religious congregations is external. July-~lug71st 2001 Auger ¯ Reflections o~a Novice Director life supported by a regime that somehow guaranteed, in the end, some kind of fulfillment. They were inspired by men and women who lived the religious life of their day to the full and radiated the secret of a life rooted in Christ. In formation, when things became difficult, there was always the support of brother or sister novices. Life was lived in terms of a goal, and that goal was often seen in terms of a life following the years of formation. Certainly one indirect but real incentive was the respect and even reverence with which religious life was held by the Catholic community at large; added to this was a subde desire for recognition or advancement on the social scale. A religious was somehow a "special" person, respected and sometimes even revered. How things have changed! Gone are the years when our novitiates were filled. Gone is the ministerial certainty of those in charge of formation. Gone is the high esteem religious life was once given. Gone are those ministries once held to be for all time. Today it is difficult to speak of a novitiate community with only one or two novices! It is not uncommon for congregations to experience one or several "noviceless" years. Of course, there are many reasons for this, some mentioned above; yet this is no cause for discouragement. Many of the ministries once undertaken by religious are now taken by laypersons, some of whom are now called associate members of a congregation, enthusiastically embracing the vision of its founder. The Holy Spirit is present and guiding us, offering us the grace to read the "signs of the times." One must not forget nor disparage the past; rather, one must build on a past marked by generosity, sacrifice, and a willingness to give one's all for the sake of God's reign. This element in religious life has not changed, nor will it in years to come. I believe that those entering our ranks are sold on our mission. This is usually the most attractive element presented by vocation directors, and this is good. There is, however, a difficulty. Our mission is frequendy in a transitional stage. It is seldom limited to one specific mission, though there remain congregations with only one, such as nursing or caring for the aged. For congregations that once taught in primary and secondary schools, teaching is no longer exclusively a matter of schools. Parochial ministry, social services, and chaplaincies are now rightly seen as having a teaching dimension. Religious women and men consider all sorts of ministries as teaching, often resulting in small local communities and even one-person assignments. This can and does create a Review for Religious problem, for those entering our ranks seek community. They seek a community where men and women share a vision and are willing to sacrifice for it. The problem is that all too often apostolic congregations voice their common vision in such abstract and general terms that, in the end, these mission statements say and mean very little. The focus of such congregations is blurred or nebulous, and so those entering them may find themselves confused and uncertain regarding both identit3) and mission. It is well and good to say that our mission is to advance God's reign, but must one enter religious life to advance the reign of God? There has to be something more. In such instances the deep mystery of religious life is obfuscated. The purpose, I believe, of the novitiate experience is to clarify the meaning of religious life, a life devoted to a mission, yes, but at the same time rooted in and nourished by a personal relationship with the Lord. In reality and in the practical order, one's mission and identity as a religious are one: "I am my mission." The attractiveness and appeal of religious life comes from religious afire with the love of God and impelled irresistibly to love and help others (Col 1:28-29). Mission is rooted in one's intimate and personal relationship with the Lord. What Are We Called to Offer Them? There is an advantage to the paucity of novices today. We are now able to minister to one by one, getting to know them in depth and letting them get to know us as we live the mystery of our religious life. The novitiate is a time for internalization, of interiority: knowing and experiencing a deeper relationship with the Lord. It is a time to nourish the seed of divine love within them, to foster the contemplative in them, inviting them to experience God's presence and abiding love. To paraphrase an early father of the church, the measure of our love of God will always be commensurate to our conviction of God's love for us. "You have not chosen me, I have chosen you" (In 15:16). Mission is important, yet it is not primary in the novitiate experience. The external and all-too-human excitement and enthusiasm for what novices will do at some future time must somehow b

Issue 25.1 of the Review for Religious, 1966. ; Religious Women and Pastoral Nork by J. M. R. Tillard. O.P. 1 Metanoia or Conversion by J6seph Fichtner, O.S.C. 18 The Church's Holine~g and Reh~ous Life by Gustave Ma'~t~lei, S.J. 32 Religious Significance of the T.rinity by Bernard Fraigneau-Julien, ~.S.S. 53 Contemplatives and Change ~by Mother M. Angelica! P.C. 68 The Crisis of Creatur~liness by Alfred de Souza, S.J; 73 Sdence and Renewal by Thomas Dubay,] S.M. 80 Freudian Gloom and Christiah Joy by William J. Ello~, S.J. 95 Freedom to IObey by Mother M. Viola, O.S.F~ 104 The Great Waste by Sister Mary Carl Ward, I~.S.M. 114 A Fresh Look at God by Patrick J. 0 Halloran,, S.J. 125 Poems 130 Survey of RomanDocumi ents 132 Views, News, Prdviews 135 Questions and Ariswers 138 Book Rdviews 142 VOLUME 25 NUMBER I January 1966 Volume 25 1966 EDITORIAL OFFICE St. Mary's College St. Marys, Kansas 66536 BUSINESS OFFICE 428 East Preston Street Baltimbre, Maryland 21202 EDITOR R. F. Smith, ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ella~d, S.J. ASSISTANT EDITORS Ralph F. Taylor, S.J. William J. Weiler, S.J. DEPARTMENTAL EDITORS Questions and Answers Joseph F. Gallen, S.J2 Woodstock College Woodstock, Maryland 22163 Book Reviews. Norman Weyand, S.J. Bellarmine School of Theology of Loyola University 230 South Lincoln Way North Aurora, Illinois 60542 Published in January, March, May, July, September, Novem-ber on the fifteenth of the month. REVIEW FOR RELI-GIOUS is indexed in the CATHOLIC PERIODICAL IN-DEX. and in BOOK REVIEW INDEX J. Mo R. TILLARD, O.P. Religious Women and Pastoral Work It is interesting to study fxom a theological viewpoint the history of the appearance in the Church of religious communities of women devoted to the active life. One basic trait clearly distinguishes them: in spite of the immense diversity of their immediate ends, all these con-gregations find their finality in the exercise of evan-gelical charity in the form of what is ordinarily referred, to as "the works of mercy." Whether it is a question of caring for the sick, of helping the poor, of educating youth, of assisting the~ aged, or of accepting and rehabili-tating certain categories of men: and women, rejected bye our society, the central activity of these communities always issues in a direct love of human beings., If one compares, for example, a missionary congregation of men such as the Holy Ghost Fathers and a missionary con-gregation of women such as the Sisters of St. Joseph of Cluny, it will be seen how, in the same human context and with the same apostolic aim, ~the activity of such religious women brings to e~clesial activity a specific note of realistic charity. The priest preaches the gospel and administers the sacraments; the 'lay brother is occupied with the material needs o[ the mission; but the mission-ary sister attempts to incarnate concretely in the here and now the message of fraternal charity which is at the heart of the good news: she nurses, she feeds, she edu-cates. It is.this area that is her ministry, and in it.she finds the certainty of serving her Lord in all fullness. While in non-clerical religious communities of men (such as teaching or hospital brothers) there often ap-pears a kind of tension arising from the fact that these religious experience a sense of frustration at not being able. to exercise a priestly ministerial function, com-munities of women ordinarily find peace in the humble, day-by-day gift of their charity. This point seems to us to be ecclesiologically and pastorally important; and we would like to study it here ÷ J. M. R. Tillard, O.P., is professor of dogmatic theology at the Dominican House, of Studies; 96 Empress Ave-nue; Ottawa 4, Can-ada. VOLUME 251 1966 ! ÷ ÷ ÷ ]. M. R. Tillard, O.P. REVIEW FOR RELIGIOUS from three distinct points of view: first, we shall attempt to point out the theological characteristics of the specific activity of the religious women at the heart of all ecclesial activity; then we shall try to situate that activity of religious women in its direct relationship with the ac-tivity of the hierarchy; and finally we shall discuss the concrete possibilities of enlarging their activities in ac-cord with the needs of the Church today. The Work o[ Charity o[ Religious Women Is at the Heart of the Apostolic Charity of the Church In what does the charity of God's Church for men consist? To this question an answer can be given in the simple statement: the Church seeks to be a genuine in-strumentof grace by which the love of God Himself for men can be effective in the here and now of the human situation. In other words, in her charity the Church does not seek to love merely in her own name; rather she is desirous" that through her and through the mediation of her transparency and of her profound mystery of com-munion with God there may pass the power of the agape of the Father. This is the reason why her love for men is always humble and poor and never triumphant: she of-fers her heart, her hands, her toils, and her goods to the charity of God. It is in this way--and perhaps above all in this way--that she is sacrament in the precise sense that through her and the ministry of her action the One who is defined as Love reveals Himself and acts. He is that Love which does not remain enclosed within itself but which on the contrary radiates out to touch and affect all beings and all the reality of every being. To say that the Church is servant--and this perhaps is her most fitting characteristic in the present time of the history of salvation--is to say that she has no meaning except inso-far as she serves as an intermediary between the mysteri-ous love of the Father and men as they actually exist. More profoundly, it is to say that she is a mystery o[ charity; that is, through the total availability created in her by her love [or God passes the love o[ God Himself. It does not seem to us to be an exaggeration to say that today God wishes to love the world through the heart o[ the Church. In this Iove of God for men transmediated by the Church there is without doubt an internal and essential order. The dominant wish of the Father--and the entire gospel message affirms this--is to lead men to His king-dom, to introduce them already in this life to the inti-macy of His friendship in order that eventually they may share for all eternity in the glory of His Son. Christianity is not to be confused with humanism, however great the latter may be; its aim is always that self-surpassing which we call the "life of grace," and the Church can be faithful to her mission only insofar as she leads men into the fullness of the Pasch of Jesus. This is why at the heart of her action her fundamental preoccupation is always with the Pasch and its two moments of death to sin and of resurrection to newness of life. She exists [or the Pasch; she exists to proclaim the staggering reality of this Day that inaugurates the new times, to make present and active its power in the Eucharist and the other sacra-ments, to keep men in contact with this source of the love of the Father. A Church that would cease to center its life on the Pasch would no longer be the Church of God (Ekklesia tou Theou), the sacrament and the place of agape. Nevertheless, this paschal love is a total love of man in the concrete, and it has nothing of the abstract about it. It does not merely aim at.some small, secret zone of the human person (what is equivocally called "his interior life"). Without effecting an artificial cleavage between the natural and the supernatural, the temporal and the eternal, it encounters the person as he really is in the unity of his person. On the one hand, it penetrates to the very depths of the human being whom it renews and re-creates by grace; on the other hand, its pervasive in-fluence reaches the entire extent of the human mystery. Between the mystery of the redemption and the mys-tery of creation there exists a profound unity, the link-ing bond of which is precisely the paschal event. The Father of Jesus is God the Creator; and the Son who is incarnated in Jesus is just as truly the One "through whom God created the world" (Heb 1:2). Moreover, if God sends His Son, He does so--it is the living tradition of the Church as expressed by Irenaeus--in order to save and to regain the fix'st creation that has been wounded by sin. The Resurrection is not simply a starting point, the ¯ dawning of eschatological times; it is above all the glorification of creation by the entry of a man (its King) into full participation in the Spirit of God. It is the ele-vation and exaltation of nature by the power of agape. For the Father does not give the resurrected Christ a new Body; He restores that Body of His that was born of Mary but now is flooded with divine gifts. He thereby lets us know--a point that we often forget--that His plan is a single one, that in Him there is not one plan as Creator and another plan as Redeemer with a clearcut distinction between them; there is only one plan of love that envelops all of human destiny. This, moreover, is the reason why baptism which opens the door to the world of grace is also the leavening pledge of the resur-rection of nature (Rom 6:5; 8:11; Eph 2:6). Paschal love--of which the Church is the instrument + + ÷' ÷ ÷ ~÷ J. M. R. Till~rd~ REVIEW FOR RELIGIOUS --is, then, a love that is directed to the entire reality of the human condition and that refuses every form of selec- . tivity with regard to the makeup of the human existen-tial. In its ultimate finality it is eschatological in the sense that its overall concern is with leading man to the glory of the Parousia. Nevertheless, it is concerned with the human situation as this is realized here and now. For here and now God loves man; here and now His Father's heart wishes to give His creature the benefits of His in-finite love; here and now He wishes men to know that in spite of their misery they are loved by Him; and here and now He desires :that the world be infused with the re-creation and healing of nature provided by the Pasch of J~sus. More than this, God the Father desires that this love, immediately directed to the nature of man and seeking to heal sicknesses, to console the troubled, and to succor the poor, should be the atmosphere in which there shines forth the revelation of that other dimension of agape which opens on the joy of eternity. In other words, the eschatological aim of paschal love--the prom-ise and the hope of eternal liIe where .there will be "'no more wailing, no more crying,, no more pain" (Ap 21:4) --can be proclaimed and revealed only by the action of ecclesial charity on the miseries and .sufferings of this earthly life. Charitable action in the today and the tem-poral of the history of men is nothing less than the sacra-ment and the seal o[ paschal love. The Church can pro-claim and prepare the happiness of eternity only if she devotes herself to the .relief of the suffering of mankind. It is thereby--and theologians do not seem to have real-ized this in 'a realistic way--that'she sows in this world the first fruits of the world to come. But it should not be thought that what has just been stated is only the reasoning of a theologian. To be con-vinced of this, it is sufficient to reflect with attention on the way in which Jesus realized His messianic vocation. If He fulfilled the figure of the Suffering Servant (glimpsed in the Servant of Yahweh Songs inserted in the Book of Isaiah), he did so not only by His death of ignominy but also by His pedagogy of mercy and.of tenderness (Is 42:!-7). He preached the gospel of salva-tion by "going about doing good" as Peter said to .Cor-nelius and his friends (Acts 10:38). And this good that He did consisted of simple acts of temporal mercy: healing the sick, consoling widows, giving food to the hungry, treating the poor with kindness, welcoming strangers without any attitude of segregation. The proclamation of the gospel was done in this way, and the death on the cross receives its significance only when situated in this climate which reveals th'at its finality is one o[ love and not of.power. And there are other manifestations of this. As a sign permitting John to judge of His messianic mission, Jesus in Matthew 11:2-6 offers His acts of love for the lowly and the poor, following in this the line traced by the prophecies of Isaiah: it is these acts that are the seal authenticating His vocation. In the merciful act of themultiplication of loaves performed out of pity for the needs of the persons who followed Him, Jesus according to John (6:1-66) reveals the profound mean-ing of the sacrament bf His .lbve, the Eucharist. In that case, once again, the act of temporal mercy, far from being merely an occasion allowing Jesus to speak about His doctrine, provides the climate and the atmosphere in which the proclamation of the Bread of life can burst forth. The gift of material bread and the Eucharist are not two acts artificially bracketed together; they are rather two expressions of the same thrust of agape as Paul well understood when he reproached the Corin-thians (1 Cor 11:17-33). Similarly, the washing of the feet (Jn 13:1-20) is not just a simple illustration of the commandment of charity and of the mutual service de-manded of the disciples; it is its seed. One last indica-tion can be given, one which it seems to us has not been sufficiently recognized: the holy women were the first proclaimers of the Resurrection simply because they were concerned to go early in the morning to give the Body of Jesus the care and the veneration that Jewish custom demanded--an act of humble mercy, but by doing it they became the first witnesses of the act par excellence of the mercy of the Father. We hope, then, that the importance of the above reflec-tions is understood. We do not intend to show here what John has so strongly emphasized; namely, that the frater-nal love of Christians among themselves is the sign of their belonging to Christ and thereby a witness to the power of agape. Our intention is to enable one t.o grasp that mercy shown towards all men, whether Christians or not, is the atmosphere which envelops and normally authenticates the gospel proclamation. In other words, we wish to throw light on the fact that we can bring men the good news only if at the same time and in the name of this good news we concretely show men that we love them "not in words, but in deeds--genuinely." For in the humility of their object these acts are the sacrament in which should gradually appear their infinite originat-ing source with its promise of eternal happiness. But this is an eternal happiness that does not permit flight from the suffering of the present but that, on the contrary, involves itself with that suffering in order to sow there already the seeds of eschatological joy. Once again, it is through the experience of the visible and the tangible that God slowly leads mankind to faith in the invisible; ÷ ÷ ÷ Religious Women VOLUME 25, 1966 ÷ 4. ÷ ]. M. R. Tillard, O.P. REVIEW'FOR RELIGIOUS 6 by the visible dimension of His chitrity H~ leads them to faith in the folly of His, agape." it is when seen in this light that the apostolic actii, ity of religious women of the active life receives its evangeli-cal meaning. Properly speaking, theirs is not the task of preaching the gospel wffh authority: this. fl6ws from the hierarchical function to which they do not have access. Neither are they like militant lay people wiih a inandate to take charge of a milieu and graduMly conduct it to Christ; although these religiohs women are essentially members of the laity, they pertain to a special form 'of lay life officially recognized by the Church and deter-mined by t.h'e directi;c~s of their constitutions which fix the quality of their mandate. Here we should note the confusion that so.me pastors and even some theologians cause by more or le~s fissimilating the life of religious women to that of secular institutes, basing themselves in this. only on canonical texts. Briefly, religious women of the active life do not ordinarily form a part of.what is called the direct apostolate. Nevertheless, they play an essential role in the work of evangelization. For by their day-to-day charitable activity officially done in the name of the Church it is they who assure the gospel of the atmosphere of mercy,, the importance of which we have shown. For. this activity to bear all its fruit, it is evidently necessary that it be disinte~:ested, that motives of the financial interest and of the material prosperity of the community should not take precedence over the apostolic anguish arising from love for men. Let us admit that in this matter there is often room for considerable con-version, especially in countries where religious commu-nities conduct their institutions without any outside con-trol. But under the p.retext of real abuses, one should not make a wholesale condemnation without any distinc-tions. By her religious women the Church creates the visible dimensidn of charity ~which according to the law of the divine pedagogy is an integral part of the work of evangelization. And let us add that their vows add to the activity of sisters an element which married or non-reli-gious militants do not have. For sisters are those who have freely given up human values as fundamental as those of nuptial and motherly love, of the possession of a certain level of comfort; and they have done this in order to give themselves more completely to the universal love of men. Thanks to them if they are faithful to their vocation, poor themselves and hence totally transparent garriers of the love of the Father--the Church is able to reply .to those who question her mission: "Look around and see: the blind see, the lame Walk, lepers are healed, the deaf hear., and the good news is proclaimed to the poor" (Mt 11:4-6). Far from being an obstacle to the evangeli-zation of the world, are not these religious, on the con-trary, its advance troops? Day after day they plough the fields in which the hierarchy sows the word and where other lay people lend support to the testimony of the love of the Father. In a word, these religious ~ire the sign of the love of the Father for poor mankind slashed by suffering. The Action o[ Religious Women and Its Relation to the Action o[ the Hierarchy O~icially--and it is told him from the day of his con-secration-- the bishop is charged in a special way with the love of the poor, the suffering, and the lowly of his churches. He is not simply the functionary which man), imagined him to be before Vatican Council II; he has the vocation of a father. And this implies that his heart is anguished by the suffering of his people. But to discharge this duty (and he will have to r(nder account of it on the day of judgment), he cannot rely only on his own powers and his own initiative. Here, as everywhere in his pastoral action, he must act in com-munion with lay people. This does not mean that he seeks to utilize the energies of the latter for the profit o~ his own projects and plans (this would be clericalism). On the contrary, he labors to arouse and nourish in them a conscientious and realistic grasp of the heavy responsibility that, not as pastors but as baptized brothers of Christ, they also have with regard to the concrete exercise of the charity of God in the midst of the needs of their fellow men, especially of those who suffer. For it is the Church as such, in the living union of its leaders and its faithful, which must radiate the paschal love of the Father. No one. can dispense himself from this law of his baptismal grace. Nevertheless, all are not called to live it out in the same fashion: there are special places in the Body of Christ, and even within the laity chari-table action can diversify itsell: in a number of ways. One of these ways will retain our attention here. It will be recalled that at the beginning of this article, it was said that all active communities of women find their definitive finality in the exercise of the works of mercy. But why is this? The answer to this question will intro-duce us into the very heart of ecclesiology. Let us recall that the mystery of the Pasch takes place not over and beyond creation but in it. The former is not the destroyer of the latter; on the contrary, it saves and elevates it. This is why all created values should hormally become paschal values. Accordingly, the gifts of nature considered in the light of the Resurrection appear as graces, primary and structural graces which 4- + + Religious Wdmen VOLUME 25~ 1966 7 ÷ ÷ ]. M. R. Tillard, O.P. REVIEW FOR RELIGIOUS 8 find their true meaning only in the Church. Everything human, then, is grace; and hence everything human as such should allow itself to be swept along by the power of paschal love. But in the human as it is concretely and existentially realized the differentiation of the sexes, plays a central role, and to ignore it would be a grave matter. Sexuality is not simply an exterior ~nd accidental wrapping cover-ing a common reality: it penetrates to the deepest mys-tery of man and woman and gives a positive determina-tion to that mystery. Each sex has a positive value that it alone is able to accomplish because sex modalizes the human along a given line. Sex, it is true, carries with it the entire essence of the human being so that nothing which defines and situates the latter will be absent from the one sex when it is in the other. Nevertheless, each human sex is under its own proper, unique, and ir-replaceable mode. In the man the human being is mas-culinity, in the woman it is femininity. And it cannot be in the man without being masculinity nor in the w~man without being femininity. Hence, the act of knowIedge, the act of joy, the act 0f love, the act of giving self are all in the man and in the woman but under a mode proper to each. The same is true of the act of pertaining to the Church of God and the act of serving the gospel. Hence the gift of self for the radiating of paschal love passes through masculinity and femininity. These represent the two positive and complementary values of the human through which the love of the Father sacramentalizes it-self. Man (the male) is above all power. He is power in the gift of physical life, he is also power in the domination of the world. In him cold reason dominates intuition. He structures, he legislates, he constructs, and he judges everything with a certain rigor. He likes to dominate, and his physical strength allows him to do.so. Accord-ingly, his proper collaboration with the agape of the Father is better exercised in an institutional ministry as leader of the community, as pastor, as legislator. But the woman is above all offering, appeal to communion, open transparency to the other. She is characterized by meraory and constantly sharpened intuition more than by logical rigor and deductive reason. She is made to receive love (as a bride) and to permit it to be fecund (by motherhood). She is heart rather than dry intelligence, tenderness and compassion rather than justice and sever-ity. She completely tends to the gift of herself in a con-stant care of little things, in the exercise of a delicacy and a kindness that sow joy. She puts flowers in the house and she sings songs. For her this is no waste, and she should not feel frustrated at not possessing what the opposite sex possesses. On the contrary, all this is her wealth; and this wealth is worth as much as that of the male. Accordingly, her proper contribution to the dif-fusion of paschal love should also quite simply assume this morphological, physical, and psychological constitu-tion which makes her what she is. She consecrates her-self especially to the dimension of temporal and spiritual mercy, of tenderness for the poor and the little--to the dimension which we mentioned above as the sign of the gospel Let us add that she alone can do this with per-fection: it is her charism. To say this is not to imply a right to the hierarchical priesthood which would thus be violated. Ther6 is no question here of such a right but of the assumption of the true quality of her being for the service of the gospel. Diversity of functions in no way signifies diversity in dignity. The charity finality of active religious women, then, appears to us to respond to the realism of the incarna-tion of grace in human nature. In our opinion it is one of the signs of the fact that the supernatural respects and saves the natural. Femininity as such with its own proper chdracteristics and its own special tendencies is thus assumed for the sake of the gospel. The motherhood of the Churcl~ cannot be better expressed. But it is necessary to go even further in our reflection. For by a special title the bishop links to himself this special charitable activity of religious women. They re-ceive from him a quasi-mandate, similar to that of the members of catholic action although it is specifically different. This gives to their commitment an official note: they face the. world as the ones officially responsible for the fidelity of the local church to the paschal com-mand of love for the lowly and the poor. It is, of course, to be clearly understood that they are not the only ones with the duty to radiate this agape just as the members of catholic action are not the only ones to give testimony to Christ in their milieu of life. Nevertheless, for reli-gious women this mission is more pressing for they re-ceive it "quasi ex officio": their entire life should be consumed so that, thanks to them, the Church may exist in an act of love and of mercy in the face of the sufferings of the world. The judgment that the world will pass on the quality of the local church on this point depends preeminently upon them. The bishop links himself to them in a notably special way in order that there might be assured the love of the poor which he is charged to maintain in a living and genuine way in his diocese. This is their ministry. And thereby it is seen how they are inserted into the pastoral work of the Church: they represent a chosen group to whom the one responsible for the ecclesial life of the diocese entrusts the ministry of + + + Religious Women VOLUME 25, 1966 9 ÷ 1. M. R. T~ltard, O.P. REVIEW FOR RELIGIOUS 10 charity. Hence they are not situated at the fringe of apostolic action; on the contrary, though not pertaining to the hierarchy, they fulfill one of the essential func-tions of the life of the People of God, for, as we have previously pointed out, charitable action forms the at-mosphere of the proclamation of the gospel. This perspective seems to us to be able to restore the breath of the gospel to the life of many communities that are too shriveled up within themselves and that do not perceive with enough clarity the implications of their mission. Overly orientated toward the perspective of the individual perfection of their members--and this individual perfection is clearly not contradicted by what we have said---, they forget that they are supposed to create in the world an evangelical sign within which the gospel can be proclaimed in all truth. It seems to us to be a serious matter when religi6us women vowed to charity feel that "they are outside of apostolic action," that "they are restricted to an activity of secondary im-portance when the world has such a great need of apos-tles," that "they are condemned to works of filling in for others." In such cases the question must be asked whether such religious institutions do not have need of a great movement of "conversion." The Charitable Action of Religious Women and the Needs of the Church Today There is one fact that has heavy consequences for the problem to be considered in this section: most of the religious congregations vowed to works of charity were founded at a period when the State accomplished nothing or almost nothing for the relief of human misery. In this matter the Church played an evangelical role of arousal and took the lead of the movement of mercy in the name of Christ. But today (at least, in the Western world and in the large socialist countries) the State--with the im-mense means that it often has--is occupied with tasks such as the care of the sick and of the old, the education of the young, the use of leisure, the rehabilitation of certain categories of men and women; for all of this per-tains to its area of competency. In this new situation, do religious still have a place? One thing is clear. Wherever religious parallel public institutions and retain their own ~schools, hospitals, or-phanages, it is necessary that these latter, if they are to remain a sign of the gospel, be distinguished less by the size of their activity than by their quality. Between a religious establishment and other institutions there should normally be perceived a difference with regard to respect for persons and to the attention given to them and also with regard to availability, tact, and commitment. A Catholic hospital, for example, should not be distin-guished from a non-religious hospital only by the fact that it affords a certain climate of prayer, easy access to the sacraments, and the assistance of a chaplain. It is further necessary ~that the very way of treating the physical sufferings be marked with the seal of the Spirit which, as St. Paul says, is "love, joy, peace, good temper, kindliness, generosity, fidelity, gentleness, selbcontrol" (Gal 5:22). This should be so much the case that a non- Christian who is being cared for there should feel him-self enwrapped with the love of God. When an officially Christian institution is no longer capablewthe reasons may be diverse---of giving this evangelical witness, then today it no longer has any reason for existing; and its continuance in existence is a counter-witness. It is clearly evident in our day that even in the institu-tions that belong to them religious women cannot carry out all the functions required of them for the welfare of those who come to them; they have need of auxiliaries and of employees. Moreover, it is frequently the State that confides to a given community the charge of an establish-ment of which the State remains the owner and for which at times it chooses the personnel who are to assist the sisters. This is a situation that at times creates suf-ficiently bizarre conditions. But in any case it increases the apostolic responsibility of the community: the com-munity in such a case has the duty of radiating the power of agape also into the active body of workers of the establishment. This stems from the fact of having taken charge of a milieu in order to flood it with the values of the gospel. This is a genuine apostolic activity bearing fruit on three levels: the personnel to whom the true demands of charity are gradually disclosed; the repercus-sion of this conscience attitude on the action of'these men and women; and those who are its beneficiaries. There is infinite need for tact and for suppleness, for complete openness, and for the absence of all proselytism. It is equally necessary that the community should never forget its primary purpose: the manifestation of the mercy of God for the poor, for the little, for those who suffer. In the case of a group of sisters working in com-mon in an institution (this is the only case we are consid-ering here), this situation restores to the community the meaning of its apostolic vocation, imposes on it a perpetual revision of life, strengthens the bonds of fra-ternal love, and compels it to achieve a state of radical transparency with regard to the gospel. For it feels itself being constantly judged in actual situations in the. close and common work of daily labor. And in the community it is the Church that is being judged. And I would say that the Church is being judged more in such a case ÷ ÷ ÷ Religious Women VOLUME 25, 1966 11 I. M. R. Tillard, O.P. REVIEW FOR RELIGIOUS than it would be in cases where militants of catholic ac-tion work in the same circumstances and in the same milieu. The vows--especially that of poverty the apos: tolic value of which must some day be restudied in depth. .--indicate that the community has chosen to act exclu-sively for the kingdom of God and not at all for any earthly ~;ellbeing however limited it may be. In. the com-munity, then, men expect to find a delineation of the Church. Hence let us emphasize that far from decreasing the charitable finality of religious institutes, the situation in which religious must work with non-religious actually extends it: the community must not only work itself for the service of love but it must also lead others to act in the same way and under the same explicit motivation. Nevertheless, "today's circumstances are constantly obliging us to think more and more of another way of exercising this mihistry of mercy. In this case the com-munity as such does not take charge of a given institu-tion. Each sister in accord with her professional com-petence is employed wherever she finds-a position corresponding to the specific end of her congregation. Dur-ing the day, then, the community is dispersed, each of the .religious going to her own place of work. There, in com-munion with the militants whom she may find there, each sister in her work tries to be both an instrument of the charity,of God and an active leaven within the laity arousing them to the call of the gospel. Unlike the preced-ing case, she does not pertain to a group performing as such a given function in the establishment. She is sim-ply an employee on the same footing as the rest, and her personal competence is the only reason for her holding the position that she occupies. In accomplishing her work she is not immediately attached to a group of religious working at her side. She is alone. Often she is in an indifferent "milieu, even in one agitated by forces hostile to the Church. It is there that the. Lord asks her to live her vocation as a religious vowed to the exercise of mercy and to do so through the quality of her work and in the network of social bonds that she creates with the men and women who are around her. _ This is a difficult and complex situation. The religious must not lose sight of the primary end of her institute which is charitable work itself. Hence, her central pre-occupation must not deviate from this central point of a direct and immediate relationship with a'man or a woman or a child to be cared for, educated, or aided in some fashion. She is not primarily sent to lead a militant life after the fashion in which Christians of catholic action act. Her mandate is another one, although---and we will return to this--like all the baptized she also has the duty of becoming leaven in her milieu. Let us not forget what we have developed above at length: in the name of Christ and of the Church the bishop has en-trusted to her in a special way the responsibility of radiating charity under the form of mercy, compassion, gentleness, and tenderness in the face of the sufferings and needs of human beings. She must above all seek this: that through her actions (materially resembling those performed by her non-believing neighbor) there may pass the entirely slaecial quality that the love of Christ Himself infuses into human activity. This is not easy, we admit. But if she does not do this, then she no longer responds to what the Church specifically expects from her for the sake of the gospel. And in this case through her defect something essential is lacking to the life of the local church; an entire dimension of the mystery of Christ is veiled; men and women will not experience the sweet-ness of the God and Father of Jesus. At first sight this function may appear to be less efficacious and less direct than the fact of militant action in a milieu for the sake of sowing the gospel message; than the fact of sharing in the struggles and the anguishes of the other employees and of thereby working for their liberation. Nevertheless, her function is just as necessary from an evangelical point of view. She responds to a ministry that is essential to the Church and that completes and consummates that of the other militants. For it is a question of a different form of action of the same love, of a mandate obliging her in communion with that of the militants to make the visage of Christ appear in the small part of mankind entrusted to the bishop for salvation. Hence, in the con-crete circumstances of her action the religious must always subordinate the other forms of her apostolic activity to her charitable function. It is easy to see in this kind of situation the new im-portance taken by what is called the common life. When she returns to her community, the sister should find the spiritual and loving atmosphere that permits her to reground her forces, to nourish herself with the gospel, and to judge her activity in open dialogue with her superiors and her fellow sisters. The hours that she passes each day in the milieu charged with providing her the means to grow in her union with the Lord must not become for her a heavy load encumbered with a multi-tude of oral prayers and with confusedly arranged exer-cises. Neither must it appear in her eyes merely as a slack period offering a little leisure. What it should exactly be is difficult to say. But it is clear that the essential should be an atmosphere of true prayer, of simple and loving joy. The witness of charity is so often dissipated by fatigue and by nervous tension that there should be a strong reaction against everything (even those things ÷ ÷ ÷ Religious Women VOLUME 25, 1966 ÷ ÷ ÷ J. M. R. Tiilard, O.P. REVIEW FOR RELIGIOUS ]4 clone under the pretext of devotions or of ancient cus-tom) which irritates the sisters. And it would be good if superiors, would re'member that to work to create in their houses an unpressured spiritual atmosphere is the first service that they themselves can give to charity. Up to this point we 'have reflected only on the exercise by religious women of their ministry of charity in the usual situation of the Church today. NOW it is necessary to ask two questions which more and more appear to us to be urgent: Should not religious women be more in-timately and immediately associated with the matter of pastoral reflection, their charisms between taken into equal count in this area? And can not their participation in the ordinary pastoral ministry be enlarged? Before answering the first question, we must frankly remark that up to now the Church has been contented to ~ttilize the charitable action of religious women and has manifested a certain suspicion with what they might be able to contribute to pastoral reflection itself. Our present day pastoral has been elaborated by r.elying almost exclusively on the qualities proper to the mascu-line sex. This can be attributed to various causes: to the fact that according to tradition access to hierarchical orders is reserved to men; to the fact that in the West the Church's ministers are celibates and thereby inclined to mistrust women; and above all to the fact that our civilization has not yet considered with sufficient serious-ness what is represented at the heart of the human mys-tery by the genius proper to ~oman. We are just begin-ning to awaken on this point; and the awakening is often accompanied by certain feel.ings of revindication and of aggression so that it can become dangerous and entirely lose its meaning. Up to now pastoral thought has had the tendency to see everything frdm the masculine View-point as 'if the masculine sex alon~ represented the human or as i~and this is still more serious--it were the human ideal to which the feminine should conform it-self in order to attain any real value. Hence, the con-stant temptation of pastors has been (and often still remains) to consider religious women on.ly as so many servants to be smiled at from the vantage point of the superiority complex of the strong sex and to,be employed at.will in any kind of work; and they have not sufficient.ly considered them as women capable of perceiving with the penetration proper to their sex precise objectives that escape masculine psychology and as capable of grasping with an original insight of their own the con-sequences of certain decisions. This points seems to us to be a very serious one. It seems necessary to us that the Church be converted in this matter. This does not mean that the Church. should admit religious women to a priestly ordination as some persons are beginning to maintain basing themselves exclusively on arguments of rights to be redressed and of sexual egalitarianism. But it means that the Church should become conscious of the irreplaceable contribn-ti0n of feminine thought and that she should associate sisters more closely with the effort of investigation, judgment, and criticism that is needed for the ordering of the pastoral activity of a diocese, How is this to be done? It would take too long to treat this in a detailed and precise manner, Nevertheless, let us remark that it cannot be a question only of a consul-tation taking the natnre, as it were, of feeling the pulse of the situation but without passing beyond the stage of the preliminary. The charism of the hierarch~ demands thatiit al~vays act in communion with the laity, men and Women. The ultimate decision is without a doubt that of the leaders, a typical act of their own proper p.astoral judgment. Nevertheless, it should be born of a delibera-tion in which the laity are involved as much as the clergy in a frank confrontation of viewpoints and in a common sharing of apostolic perceptions and of dif-ferent psychologies. There is no qnestion here either of demagogy or of feminism; it is simply a utilization of different vocations and of different charisms in an at-mosphere of authentic communion. And this seems to us to be the meaning of authority in the Church of God,. It is rare that a pastoral decision is a purely hierarchical creatior~. It is most often nothing else than an assump-tion by the hierarchy--thereby bestowing the weight of its authority and the guarantee of its charism--of a perception arising among the laity who are plunged, into the experience of the real and then thought about, reflected upon, and discussed by their pastors. Moreover, from the viewpoint of kingly power the grace of orders ~is more a grace of prudential judgment than that of intuition. Invention comes above all from the periphery, from the precise point where the Church is in contact with the realism of the human situation. In this way, then, the grace of the laity penetrates even to.the inner nature of the pastoral function. Among the laity we place in a special rank not only the militants of catholic action but also the religious women who are 9fficially devoted to the ministry of charity. At one and the same time they are women--hence they can voice the neces-sary feminine viewpoint--and they are involved in the sufferings of human beings, knowing not only the latter's complexities and temptations but also their riches. If it is true--as we have shown above--that the ministry of charity is bound up essentially with the gospel and repre-sents a fi'ont line force of ecclesial action, then it seems in-÷ + ÷ Religious Women VOLUME 25, 1966 15 -b ÷ J. M. R. Tillard, O;P. REVIEW FOR RELIGIOUS 16 conceivable to us that religious women should not be fully associated with the work of apostolic reflection that is p]'erequired for all authentic pastoral action. Moreover, why (and this is our second question) could they not receive in certain circumstances (always in dependence on the bishop, rightly understood) the entire responsibility for the organization of the entire chari-table apostolate of a diocese? In the collection of various areas which we group indistinctly under the name "pas-toral activity," is this not one of the numerous domains where women are more naturally competent than men? Why must a member of the clergy always be the head of every diocesan activity? At a time when we com-plain about the lack of priests and exhaust ourselves in imagining the outcome of this situation, it would seem logical to begin by reflecting on our theology of pastoral action and by asking whether as victims of the sin of clericalism, we have not permitted the atrophying of apostolic energies, among them those of religious women. A number of initiatives, undertaken especially in mission countries, show that urgent necessities are obliging the Church to a profound evolution on this point. The right is conceded to religious women to perform certain acts which up to now custom has linked with the person of the priest: they can distribute Communion, take charge of the liturgical assembly on Sunday, and catechize. The somewhat "sensational" cases should not rivet attention on themselves and thus prevent the Church from per-ceiving the numerous, more ordinary forms of activity which she can officially leave to the genius and the con-science of religious women. We have mentioned here the pastoral work of charity, but the same reasons would be valid for the organization of catechetical activity (on the condition that the sisters in charge be truly com-petent and not content themselves, as too often happens, with a hastily acquired and thin layer of catechetics) and for certain aspects of pastoral activity with regard to the family. A few minutes ago we mentioned the example of the women who set out at dawn to embalm the Body of the Lord and become the first witnesses of His Resurrection. Entirely like Mary, the woman who was the first witness of His Incarnation, they are the witnesses of the silent and hidden activities of God which are, nevertheless, His most fundamental ones. Is not woman even on the physi-cal level the first witness and the first receiver of human life as it comes into existence in secret? There is in this a mysterious harmony, sign of a providential vocation. This vocation is accomplished in the Christian bride whose femininity becomes grace and salvation for her husband and their children. It is accomplished in the contempla- tive nun hidden in silence and burning out her life for the Church. It is also accomplished in the religious woman of the active life who bends over human misery to bring it the most perceptible sign of the tenderness of God. The Christian woman has the marvelous and irre-placeable task of becoming the living sign of the Church as Bride and Mother. It is necessary that our pastoral awaken to this vocation of theirs and respect it for the glory of the gospel and the salvation of the world. + VOLUME 25, 1966 17 JOSEPH FICHTNER, O.S.C. Metanoia or Conversion Joseph Fichthe.r, O.S.C., teaches at Crosier House of Studies; 2620 East Wallen Road; Fort Wayne, Indiana 46805. REVIEW FOR RELIGIOUS 18 Since we religious are living .in an age of Chuich re-newal and reform, we can ask ourselves the question: What are we contributing to this movement? Is the movement likely to succeed if we merely let ourselves passively be swept up into it? Religious orders have a precedent of active participation in the many past Church reforms. They can take their cue from a fairly long list of orders who, somehow or other, were in-strumental in either initiating renewal and reform or carrying them through. Perhaps the most famous instance of a religious order undertaking reform of its monastic life and thereby lead-ing the way to full-scale Church reform is that of the Cistercians. As Father George H. Tavard, A.A., already pointed out in a lecture to major superiors at Den-ver, July 1, 1964, the Lorraine and Cluniac monastic re-forms spearheaded the whole Gregorian reform within the Church 0050-1200). St. Bernard wrote De consider-atione, a pattern of reform for Pope Eugenius III to use upon the administration of the Roman See. In the thir-teenth century, the mendicant movement of Franciscan and Dominican Friars coincided with the reforms of the Fourth Lateran Council and of Pope Innocent III. It is a fact of Counter-Reformation history that the Jesuits with their military structure and educational purpose and the Capuchins with their simplicity and austerity of life implemented the Trentine reform. This historical precedent comes closer to home when we recall that the canons regular followed in the wake of the Gregorian reform, when, for the first time in history, the idea of reform spread to the whole Church. Charles Dereine, S. J., noted how the canons regular helped to revive eremitical life in the thirteenth century,x The eremitical life did not last long among them because it was encroached upon by lay people, especially the conversi, who looked to the eremitical 1 Les chanoines reguliers au DiocOse de LiOge avant saint Norbert (Louvain~ University of Louvain, !952). groups for spiritual guidance and help (cura ani-marum). At their beginnings, after the example of their leaders was sufficient rule, the groups fell under the influence of the Rule of St. Augustine. But the choice of the Augustinian Kule, whenever it was made, engendered a delicate problem of conscience. Should the charter members adopt the canonical customs then in use or return to the primitive ideal of austerity and poverty? This was the step of capital importance in canonical reform. Carolingian law had granted the canons the right of abandoning private property in order to lead an apostolic life. A few groups opted for the new order (ordo horus in contrast to the ordo antiquus), a way of life which was more austere especially in the matter of poverty. Their option was vitally important, if not difficult, in an age of canonical reform. They had the alternative of affiliating themselves with Cistercian communities. I mention this bit of past history because obviously it stands parallel to our own day. Religious are now in a position to maintain the status quo (which eventually will die and decay); to merge with other religious groups who have similar constitutions, customs, and spirit, or at least associate with them in apostolic works (and this is a conciliar recommendation); or to forge ahead with the Church. It is essential for religious today to recognize and evaluate their role within the context of the Christian life. To fail to do so is to become purposeless and nondescript. They can only begin to reform if they knew beforehand why and how and what and whom they are to renew and reform. One of the aims listed for the present reform, in fact the first on the list, is "to impart an ever increasing vigor to the Christian life of the faithful." s Religious must count themselves among the faithful because of their consecration to God through baptism. Over and above baptism, the profession of the evangelical vows is a super-addition to that consecration . It is indeed a special consecration which per-fects the former one, inasmuch as by it, the follower of Christ totally commits and dedicates himself to God, thereby making his entire life a service to God alone.¯ The role of the religious, then, particularly iri a time of spiritual renewal and reform, is to bear witness for the Church socially and publicly by a way of life which "radiantly shines forth" and shows that "the kingdom ¯ Constitution on the Liturgy, n. 1. ¯ Pope Paul VI, dllocution on Religious Life, May 25, 1964. 4- 4- Cor~erslon VOLUME 25~ 1966 ÷ ÷ Joseph Fi~htner, REVIEW FOR RELIGIOUS of Christ is not of this world." 4 They bear witness by means of the vows, the three signs "which can and ought to attract all the members of the Church to ~an effective and prompt fulfillment of the duties of their Christian vocation.''~ The Decree on Ecumenism dispels any doubt that vows constitute a mere external show; Church renewal demands a change of heart, a renewal of the inner life of our minds, self-denial and an unstinted love.e If religious are to have a leading role in renewing the Church, they must be in the vanguard of :that ',spiritual ecumenism" which amounts to a change of heart, holiness of life, and prayer. One of the characteristics of the present reform move-ment within the Church is the return to original sources, especially biblical and patristic. At the same time that the Church wants to update herself, she is taking a hard look backward at her beginnings. The very idea of reform conjures up the biblical theme of metanoia, repentance or conversion. Throughout salva-tion history, both under the Old and. New Testaments, God repeatedly issues a call to repentance. What re-newal and reform we are experiencing today fits into the biblical background ofmetanoia. The prophets of old--Amos, Hosea, Jeremiah, Ezekiel --were reformers. They called upon the people of Israel. wandering away from Yahweh to "turn back" to him, to "repent." Here we have the original Hebrew notion of reform translated by the Septuagint but especially by the New Testament into the Greek metanoia. A few examples will have to suffice. The prophet Amos enumerates the natural calamities which befall Israel for its sins; and then he quickly adds almost like a refrain: "Yet you returned not to me, says the Lord" (4:6, 8, 9, 10, 11). "In their*affliction [Hosea is speaking for Yahweh], they shall look for me: 'Come, let us return to the Lord, for it is he who has rent, but he will heal' us; he has struck us, but he will bind our wounds' " (6:1). "Perhaps," writes Jeremiah, "when the house of Judah hears all the evil I have in mind to do to them, they will turn back each from his evil way, so that I may forgive their wickedness and their sin" (36:3). Ezekiel adds the note that the Israelites must make for themselves "a new heart and a new spirit" (18:31). The general prophetical teaching was that Israel, having personally sinned against the Lord, should per-sonally repent. Return to Yahweh meant that Israel should be orientated toward Yahweh and His will be-cause He is its God. Basic to repentance .was the de- ¯ Paul VI, ~lllocution on Religious LiIe. ~ Constitution on the Church, n. 44. e Decree on Ecumenism, n. 7. mand that Israel direct its whole existence to God and unconditionally accept Him in all events. To repent was to obey His will, to trust Him absolutely and be cautious about human help (alliances with other na-tions). Repentance had both a positive and negative aspect to it. By returning to Yahweh Israel would take up a new direction but likewise turn away from evil. Real repentance must be an inner renewal, a renewal of life, which is not possible without divine assistance. When we turn to the" New Testament, we find that it retains the past teaching on metanoia but lends empha-sis here and there. There seems to be more insistence upon the positive and interior aspect, that of changing one's mentality, attitude, feeling. Metanoia supposes error in conduct, repentance for past fault, and a con-version of one's whole person to a way willed by God in order to. ready oneself for entrance into His kingdom. Baptism, faith, repentance, love, poverty of spirit, all enter into the nature of metanoia. Metanoia requires personal responsibility coupled with the gift of God. John the Baptist was the first to take up the prophetic cry: "Repent, for the kingdom of heaven is at hand" (Mt 3:2; Mk 1:4). The cry, however, is more categorical because given in view of an eschatological revelation. Conversion is for everybody; it must be authentic, a change of nature from within. Jesus too preaches con-version: "Repent and believe in the gospel"; "Repent, for the kingdom of heaven is at hand" (Mk 1:15; Mt 4:17). But he goes beyond the Baptist in realizing the eschatological kingdom in His own Person. The purpose of His mission is to bring repentance: "I have not come to call the just, but sinners, to repentance" (Lk 5:32). The. metanoia which Jesus proclaims is really the will of God, a salvific way of life. One enters into such a way of life by converting or changing into a different man (see Mt 18:3). The close tie between monastic reform and the re-form of the entire Church was never better envisioned than by the early Church fathers. In fact, it is possible to trace historically a progression of the idea of reform from what concerns the individual Christian to monastic life and to the universal Church. The idea of reform became effective as a supra-individual force at a rather early date, particularly in monasticism. Within monasti-cism itself there has been a whole series o1: reforms. Today we tend to apply reform first of all to social entities and institutions rather than to individuals. How effective such a sweeping measure can be, remains to be seen. For a broad, ecclesiastical pattern of reform, follow-ing upon the principles already laid down in the Scrip-÷ ÷ ÷ owoersion VOLUME 25, 1966 21 + ÷ ÷ Joseph Fichtner, O.S.C. REVIEW FOR RELIGIOUS tures, we have to resort to patri~tic writings. It is impossible, o[ course, to go into anything like a complete survey of their writings, but one can at least gain a few insights from Gerhart B. Ladner's~ monumental work,' The Idea o[ Reform.~ I am indebted to him fo~ the following all-too:brief summary. Ladner draws this definition of reform from Scriptural and patristic sources: "the idea of [ree, intentional and ever perfectible, multiple, prolonged and evdr repeated efforts by man to reassert and augment values pre-existent in the spiritual-material compound of the world." The Greek fathers generally regarded reform as a return to paradise. Baptism begins this reform because it is a return to innocence. Because innocence is often lost and because baptism is unrep~atable, reform is mostly postbaptismal, a long process of many starts. If man is to reform himself, he has to make a conscious pursuit of ends. He starts with an intention rather than with spontaneity or urge or response. The key feature then of Greek patristic reform ideology was the return to a state of innocence through a. continual spiritual regeneration. Man has to be reconditioned into a state equivalent to his original state. Gregory of Nyssa in particular, with his mystical bent, accounted for this development of the Pauline.theme of the "new creature" and "new creation." Now the question, how is man to be renewed, brings us to a consideration of the' second salient feature of reform ideology, a feature found mostly among the writings of the Latin fathers. They proposed that man who originally was made in the image of God should be reformed according to and in the image of God (Christ). Although the early fathers felt that reform meant a withdrawal from the world rather than a penetration of it, or at least a juxtaposition of the sacred and the profane, and hence relied upon monasticism to bring about reform, the idea gradually dawned that the whole Church should undergo reform. St. John Chrysostom, St. Augustine, and St. Hilary of Poitiers were of the earlier mentality. Then under Gregory VII, the idea of reform began to envelop the Church as a whole, and finally Innocent III and Thomas Aquinas extended it to entire Christendom, to the political, socio-economic, and ~ultural milieu which the Church helped to form or in-fluence. Implicit in this idea was the re-imaging of man not only individually but socially. Reforming man to the image-likeness of God was the inspirational idea behind ~Gerhart B. Ladner, The Idea o[ Re[orm (Cambridge: Harvard, 1959). all the reform movements in early and medieval Christianity. A third renewal theme, for which St. Augustine was mainly responsible, was that of the kingdom of God. St. Augustine, ,however, had such a high opinion of the Church as the kingdom of God upon earth which was on its way to becoming the heavenly kingdom that he refused to see any need of its reform. That is why he formulated the idea of the City of God which permits into its environs both sinners .and saints until the sin-ners are weeded out at the-parousia. He and Tertullian (before his defection from the Church) struck a more positive and futuristic note by teaching a' renewal for the better. For Augqstine in particular, fourth century Pelagianism was an occasion to take stock of the ideology of reform. Pelagianism represented a reform movement based upon the belief that man can reform himself and the world on his own. Contrariwise, Augustine fought against the temptation of relaxing personal effort and simply trusting in God. His intention was to strike a balance between God's grace and man's will. Reliance upon God and personal responsibility must go together in order to attain the kingdom of God. In the Christian East and West while the Church was building up, the need was ever felt for individual and social reform. But who was to initiate it? ,Only special members and organisms within the Church's body, namely, monasticism. The East and West differed not merely in reform ideology; they differed too in their attitude toward monastic life. The Greeks leaned strongly toward contemplation, the Latins toward the active life of charity for God and man. The western-minded Augustine mapped out a program of reform for monastic and quasi-monastic life for clerics and lay-people. Such was the principal and practical way in which he wished reform to be carried into effect. The monk-priests and laymen were to join together in the City of God to bring about a renewal for the better. ¯ It is evident from thi~ patristic perspective that re-newal and reform must take into account the past and present and future. If we look back over the condition of religious life since World War II, the thought strikes us. that religious institutes have been passing through a phase of de-velopment. Consciously or unconsciously, they have been engaged in a reform movement for almost twenty years. The movement seerhs to have begun officially with the first ~eneral congress 6f religious held in Rome near the close .of the Holy Year, 1950. At this meeting, on December 8th, Pope Pius XII delivered an allocution in + + + VOLUME 25, 1966 23 ÷ ÷ ÷ Joseph Fichtner, O$.C. REVIEW FOR RELIGIOUS which he outlined three reasons why religious should update themselves: For the changed c~nditions of the world which the Church must~ encounter, certain points of doctrine touching upon the status and condition of moral perfection, not to mention the pressing needs of the apostolic work which you have so widely and so generously undertaken, all these have called you to devote your-selves to this systematic study and discussion. The same reasons prompted the Sacred Congregation of Religious to summon the First National Congress of Religious of the United States at the University of Notre Dame, August 9-12, 1952. Part and parcel of the whole reform movement within the religious orders were the researches into their past histories. The studies in some instances may not have been altogether conclusive, but at least they pointed out lines of development. They put religious into a position where they have to either retain or reject the essentials of their past, paralleling the present-day Church reform which will not abandon the basic struc-ture of the Church, Religious have to decide what sort of growth they want', homogeneous or heterogeneous. To be or remain a homogeneous body, the religious insti-tute, as the schema De religiosis recommends, must faithfully retain its nature, purpose, special spirit, and sound tradition--everything which constitutes the patrimony of the institute. The historian John Tracy Ellis called attention to this necessity in his address to the Paulists on the occasion of the diamond jubilee celebration of St. Paul's College, Washington, D.C., January 25, 1965. In this era of change he advised "the parallel need of holding fast to a sense of history if we are to escape the consequences, of mere change for change's sake, of what I would call--if the term be allowed---the curse of 'presentism.' " The historical researches accomplished at least one thing: they gave the orders more or less a sense of identity. Erik H. Erikson, the psychologist, defined per-sonal identity as follows: The term identity expresses such a mutual relation in that it connotes both a persistent sameness within oneself (self-same-ness) and a persistent sharing of some kind of essential charac-ter with others. Although his definition fits personal identity, it is analogically applicable to the "moral persons" which re-ligious orders are. A sense of identity is most important for normal psychological and spiritual renewal. The man who cannot identify himself is either an amnesia victim or is ignorant or leads a schizophrenic existence. If young candidates entering a religious order cannot identify themselves with it because there is nothing to identify with, the more is the pity. As Pope Paul VI stated in his address to religious referred to above, the work of general chapters is to accommodate constitutions to "the changed conditions of the times"; but it must be done in such a wa~ that "the proper nature and discipline of the institute is kept intact." No renovation of discipline is to be intro-duced excepting what accords with "its specific pur-pose." Therefore, until this accommodation of discipline is duly processed and brought into .juridic effect, let the religious mem-bers not introduce anything new 0n their own initiative, nor relax the restraints of discipline nor give way to censorious crit-icism. Let them act in such a way that they might rather help and more promptly effect this work of renewal by their fidelity and' obedience. If the desired renovation takes place in this way, then the letter will have changed, but the spirit will have remained the same, in all its integrity,s The Pope certainly did not have in mind the ,idea of implementing constitutions to the point where they are voluminous, minutely detailed, and unlivable; for such constitutions can easily cramp the style of religious liv-ing. "Multiplicity of laws is not always accompanied by progress in religious life," remarked Pope Paul "It often happens that the more rules there are, the less people pay attention to them." 0 It is particularly irksome to men, and I suppose to women too, to be ruled by many minute prescriptions. But in the meanwhile; while the constitutions are under study or revision, it will not do to adopt or maintain "the practices which are dangerous to religious life, unnecessary dispensations, and privileges not properly approved" 10 which sap the strength of religious discipline. Is there a behavioral pattern, psychological and socio-logical, which religious can follow in order to promote metanoia for the present and into the future? Govern-ment and business have had psychological and socio-logical studies made to 'guide societies and institutions toward self-renewal. They have begun to understand the processes, reasons, and conditions for the growth and decline in societies.11 Of course we cannot accept the complete structure and dynamics of reform which they use; but they have been able to outline a good, comprehensive pattern of reform. The following, then, will be some explanation of the principles of self-renewal pertinent to religious orders. Religious orders s Paul VI, Allocution on Religious Life. 9 Paul VI, Allocution on Religious Life. 10 Paul VI, Allocution on Religious Life. 11 See John W. Gardner, Self-Renewal, the Individual and Inno. vative Society (New York: Harper and Row, 1963). VOLUME 251 1966 ÷ 4- 4. ]oseph Fichtner, O.~.C. REVIEW FOR RELIGIOUS cannot grow as supernatural cells within the body of the Church unless they accept whole-heartedly the natural (that is, psychological and sociological) dy-namics of growth. 1. A society that wishes to renew and reform itself must first of all know itself. It has a sense of identity. As religious we have, more or less, a self-image. Con-fusedly at least all of us have a picture in our minds of the ideal religious, namely, one who lives a Christlike life as distinct and unique. Now self-knowledge is not a still-life picture but a moving picture of self-develop-ment, a continual search for identity. Ordinarily we find knowing ourselves difficult and inconvenient. Yet the more we have a sense of identity, which we can learn in part from our tradition, the more it helps us to plan our future--what or who we want to become. Young members may at times rebel against a tradi-tional heritage, even if it is only the starting point of their rebellion. 2. This brings us to a second principle very closely allied to the first. Self-i.dentity is largely a matter of knowing our past and having continuity with it. Our present beliefs, attitudes, feelings, values arose out of earlier personality formation, earlier learning and ex-perience, all of which is most difficult to shake off. We are more inclined to trust tradition because we experi-enced it. Historians did us the favor of recalling the past and showing how evolution already took place in it. Historians help religious groups to achieve self-knowl-edge, and in this way they serve the cause of renewal. If religious were able to sustain renewal in the past, per-haps they can feel at home with it in the future. With-out ignoring their past, they are oriented to the future and will have a hand in shaping it. The tendency of a society with a past is twofold: to persist or to change. The two tendencies are not diametrically, opposed. In fact, it is wrong to oppose change to continuity; both must be given due emphasis, Our aim should be to endlessly interweave continuity with change. "The only stability possible is stability in motion." ~ Religious do nonetheless face the danger to-day of living in an age when the rate of change has sped up almost to leaving them in the dust. They can expand or grow or change so rapidly and wildly that it will be cancerous and kill the values they want to keep. 3. True religious see and share a vision of something worth saving. This vision is made up of all the motiva-tion, conviction, commitment, and values that give meaning to their life. Only if they believe in something Gardner, SelpRenewal, p. 7. can they change something for the better. Otherwise they will experience a failure of heart and spirit. The self-renewing religious will have something about which they are thoroughly convinced and about which they care so deeply that they will do something about it. Yet each one must beware of being egocentric about it. One little thing that he really cares about deeply, one little thing that he can do with zealous con-viction, gives him extra drive and enthusiasm. That is why long-term purposes or values or goals are so important for us. They have to be relatively lasting in order to determine the direction of change. Should they be fly-by-night visions and goals, they will not enable us to absorb them or do justice to them or will endanger a distinctive character and style of living. The mature religious has a religious commitment larger than himself. He has been given a religious goal not as an accomplished fact; his has to be a seeking and striving for the goal in an ever-renewing way. He will be happy in the s.triving, not necessarily in the attaining of that goal. Small victories will instill in him some satisfaction but never the idea that he has arrived, that his life is fulfilled, or that he can sit back and no longer feel the tension of self-renewal. All of us have built into our nature the hunger for meaningful, goals. They are as vital to our being as breathing. But in a sense we must breathe together. We can live together in a .religious community o.nly if we have some measure of consensus in regard to our goals, beliefs, values. We can come to some rough agreement among the many who share the same ideals. Haggling over details there will always be. No matter how pluralistic our community may be, variety and di-versity and spontaneity should not be allowed to inter-fere with at least a middle ground of ideals, goals, and visions. We do ourselves an injustice if we allow all sorts of individual values to conflict in a careless atmos-phere of freedom and then expect something good to come from them. Such a procedure is equivalent in economics to the false theory of laissez-faire. On the other hand, change for the better is brought about when socially or communally acquired and ap-proved ideals, convictions, goals change. In this way change takes place according to psychological and socio-logical laws. It is possible to change laws, the external marks of a society, without affecting the beliefs, prac-tices, and values of the members of that society. Men commonly live as they think; hence to change their life demands a conversion of their minds and hearts. Their life is bound to change if the set of ideas, feelings, and ÷ ÷ ÷ VOLUME 25, 1966 27 ÷ ÷ O.~.C, R~:VIEW FOR RELiGiOUS attitudes which the individual shhres with the members of the society changes. 4. Any renewal or reform, therefore, ought to be aimed at the individual or person. He must find himself in a ~ort of do-it-yourself movement. He must be free and independent enough, flexible and versatile enough, to be open to change. If he isolates himself from others within his group, if he fails to cross-fertilize with them, he will not change or grow. Anthropologists point out that .much cultural change comes about through bor-rowing from others. Karl Rahner makes the pointed remark in his book, Theology for Renewal: If anyone wants to have the Church changed, he must make himself the starring-point of renewal. For the crldc himself is part .of what the Church is suffering from. For usually his own life is not much of a recommendation for Christianity.~ The same remark may be applied to the religious critic. We are more prone to criticize others than to be self-critical. Each religious has personality traits which favor either change or persistence (conservatism), and no doubt many have a mixture of the two. A characteristic of the self-renewing religious is that he 'has a mutually fruitful rapport with others. He is capable of accepting and giving love and friendship. Without such love and friendship, the person enters into rigid isolation. The loving and friendly person depends upon others and can be depended upon. He discovers common tastes, interests, is accessible, and is willing to lend assistance. He makes others feel important. In so doing he is one of the many within a vibrant society who inculcate mutual trust, affection, and identification (as opposed to carping criticism, character asshssination, and envy). They are the cross currents through which his change for better is possible~ 5. Is there enough freedom in the religious way of life to allow for change? This question has to be asked because psychologists and, sociologists maintain that only a free society is open to inquiry, experimentation, and action. A society where reasonable room is left for personal taste, self-expression, and self-criticism, will grow. Its framework or structure is not such that it throttles thought and discussion of new ideas. Authori-tarian or bureaucratic or legalist.ic societies may not throttle thought and discussion but they tend to chan-nel and control them. Freedom, however, has to be balanced with some ~Karl Rahner, Theology ]or Renewal (New York: Sheed and Ward, 1964), p. 87. determinism within a society. No individual religious should expect to be left to run rampant, to do as and what he pleases. Freedom may result in license. Or it may alienate him from the community. A religious who is left reasonably free may achieve responsibility; but if he seeks too much autonomy he may end up with self-pride, an inflated ego, and not really fulfill himself at all. Every person has limitations and has to come to terms with his membership in the community at large. The social side of his nature should make him realize values which are grea~er than his individual needs. 6. Change and improvement usually spring up in a community that has felt-needs for them. Felt-needs are the beginning of any renewal and reform. So religious must examine their felt-needs. There can be no metanoia unless the community feels needs, and the needs have to be felt widely enough for the majority to do some-thing about them. The first task of renewal and reform is the always difficult task of facing up to ourselves. What gap do we find between the ideals we profess and the realities we practice? How far apart do our constitutions lie from their fulfillment? We have to give due credit to the prophetic and visionary eyes and minds among us who see and speak out against the unreality or even hy-pocrisy of religious life, to whatever degree they may exist. Young members, especially, who still have the ideals and goals fresh before them, can help the rest to an honest self-examination. We do them a good turn too by telling them that their task is to re-create values in their own conduct and not simply look at them idealisti-cally. We should assure each generation of religious that they have to refight the battle and inject new life into lasting ideals and goals. 7. No amount of organization, law-making, socializing will help a religious society to renew and reform unless men in it have the determination to 'foster renewal and reform. It is men who make up a society, not laws or regulations or structures. It is the personal environ-ment that makes for growth, for between the individual and his environment there takes place something like osmosis. If we do not set a pace by our ideals and ex-ample for incoming members, then they will believe little is expected of them. Of whom much is expected, the chances are that he will expect much of himself. If he is educated and motivated in an atmosphere that en-courages effort, sacrifice, selflessness, it is very likely that he will be affected greatly and respond mightily. We take it for granted that the young religious is a free and responsible individual. He will become in-creasingly responsible if we set up for him a meaning- VOLUME 25, 1966 29 Joseph Fichtner, O~.C. REVIEW FOR RELIGIOUS ful relationship with larger and higher goals. We help him to free himself fr6m the "prison of utter selb preoccupation" by instructing and leading him to place himself in the free and willing service of these goals and the people aiming at them. In !religious life as well as in any other, family li~e' included, deeds speak louder than words~ Authentic religious conduct preaches a better lesson than 'any homily, sermon, conference, or instruction. None o~ us learns much from principles, but we do emulate people who are high-principled and exemplary. Ordinarily we do not analyze or list the virtues we wish to develop, unless it be during meditation; but we identify our-selves with the people who have virtue. That is why all of us~ young and old, need models in our imaginative life and in our immediate environment, models of what we at our best can be. At the risk of too much repeti-tion, it should be said that what we do communicates moral and spiritual values much more than what we say~ Words are cheap. Action calls for assuming burden-some and sacrificing responsibility. It is a summons to spiritual greatness. . ¯ 8. The danger in religious life is tO think we can progress morally and spiritually without changing psychologically, socially, culturally. Change for the better---evolution and not revolution or historic acci-dent- usually is a slow, complex, unpredictable, some-what risky and painful process. It does not happen by leaps and bounds; it takes time and hard effort. When practices change, they will not be acceptable evenly .throughout a whole community. Some will wel-come them, others resist them. So many factors and their interplay go into change for the better that they make change complex. And the complexity of a changing situation .brings with it a risk. It takes prudent analysis and prognosis to decide whether the risk is reasonably calculable. Members of a society who are "on their toes" and not living "in a rutV will forestall wild and revolutionary change. Historians have shown that long-range changes came about through successive small innovations, most of them unobtrusive and anonymous. People who lived through the innovation would probably admit that they did not know it was happening; But innovators who herald a change with a flourish of trumpets should ex-pect to meet up with attack and opposition. That pain accompanies growth is inevitable; everybody wants to grow and progress but nobody wants the pain that goes with it. 9. The locus of metanoia is the minds and hearts of ~he individual members of the community, in those minds and hearts where there is the hidden potential of zeal, dedic~ition, a sense of. mission, leadership, and a willingness to sacrifice. Members who have closed minds and hearts have lost the capacity for metanoia. For the self-renewing man there is no end to the development o[ his abilities. He is not a gold mine left unti~pped or an oil well only partially drilled. Psychologists advise us of the fact that many go through life without nearly salvaging all their ta, lents.~ Nothing can be so decisive for refiewal as the use of G6~l-given talents. Conversion VOLUME 25, 1966 31 GUSTAVE MARTELET, S.J. The Church's Holiness ¯ and Religious Life + ÷ + Gustave Martelet, s.J., is professor of fundamental theol-ogy at 4, Mont~e de Fourvi~re; Lyon (V), France. REVIEW FOR RELIGIOUS V. RELIGIOUS L~FE AND PREFERENTIAL LOVE OF JEsus CHRIST The* eschatological character of virginity contributes spiritual depth to our understanding of religious life; we must now analyze the latter in still greater detail. Having begun by considering the holiness of the Church (I), which appeared inseparable from her mystery as Spouse (II), we saw that marriage represents sacramentally a mys-tery whose content is spiritually appropriated by virginity (III). This insight illuminated the eschatological meaning of virginity and exposed its motivating drive, a preferen-tial love of Christ (IV). This love throws the greatest light on religious life, and it is in function of that love that our first comprehensive glance at the state must be cast--the concern of the present section. We shall examine the na-ture of religious life'in iiself, its dependence on the mys-tery of the Church, and the significance which consecrated virginity retains today with regard to religious life. 1. Nature o[ Religious Life We do not pretend to supply an exhaustive treatment of this vast subject, for that would simultaneously entail a consideration of the history of the Church, of canon l~aw, * This is the second part of Raymond L. Sullivant's translation of Saintetd de l'Eglise et vie religieuse (Toulouse: Editions Pri~re et Vie, 1964). The first part of the translation appeared in the November, 1965, issue of the REvzE\v; and the rest of the translation will be printed in the March, 1966, issue. When completed, the entire trans-lation will be issued by the REvmw in a clothbound edition. Notifica-tion of the date o~ publication of the clothbound edition will be made to all those who send a request for this notification to R~vmw ro~ R~mmos; St. Mary's College, St. Marys, Kansas 66536. The request for this notification does not constitute an order for the book and in-volves no financial obligation. of liturgy, and of dogma; but we shall present its meaning from the viewpoint which we have set for ourselves.04 When considering the importance of virginity in the thought of the fathers, we must resist the temptation to construct a strict parallel between that state and the re-ligious life and to reduce the one state to the other. The adoption o.f this excessive view is done from a de-sire to augment the grandeur proper to virginity. While we have seen why there is little danger of overestimating its value, still a careful analysis establishes that virginity founds the order of virgins and not the religious life as such. To be sure, the history of consecrated virginity as that of widowhood with whicti it has much in common05 eventually meshed with the history of religious life itself. But regardless of the progressive absorption of the order of virgins into that of nuns, a fundamental difference pre-vents the loss of their separate identities: religious life re-quires and consecrates not so much virginity as chastity. We a,re grateful to Father Mogenet for an unpublished ex-planation of the point: Since St. Paul's day, the Church has had a too sensitive awareness of the virginal dignity of Jesus and our Lady not to recognize its exemplarity. She has exalted the charism of Virginity and has honored Christ's virgins who have been mem-bers of the Christian community since the first century. Never-theless, when religious life developed as the more or less con-scious response to the three evangelical counsels, no one thought of restricting it to virgins. The deserts, as later the monasteries and the convents, received converted sinners, married men, widowers, and the chaste single as well. And al-though virginity is a privileged state in following Christ, it is not an indispensable condition. It would seem that St. Peter had been married. We can almost say that Christ's call takes no account of the past. It draws the hearer from family life, from the project of founding a home, to the sacrifice of human love. The summons commits the aspirant to a continent exist-ence which requires perfect chastity as its normal state. This condition permits religious life to become, for those outside its ranks and most notably for the married, the support and model which it should always be.~0 Conse-quently, it is clear that religious life cannot be reduced to virginity alone. For even as the value of the latter arises ~ On this point a generally recognized role is played at the present time by Father Ren~ Carpentier's book, Li]e in the City oI God (New York: Benziger, 1959); the volume has the merit of never separating evangelical perfection and the mystery of the Church. m Andr~ Rosambert, La veuve dans le droit canonique jusqu'au xiv~ si~cle (Paris: Dalloz, 1923); on the status of consecrated virgins during the fourth and fifth centuries, see, for example, Jean Gaude-met, L'Eglise dans l'Empire romain (iv"-v~ siOcles) (Paris: Sirey, 1958), pp. 206-11. ~ Bishop Huyghe, whose writings on religious life are well known, put a great emphasis on this point in his speech to the Council on re-ligious life; see D.C., v. 60 (1963), col. 1590-1. ÷ ÷ ÷ Religious Li]¢ VOLUME 2S, 1966. ÷ Oustave Marteleg, S.I. REVIEW FOR RELIGIOUS from the preferential love of Christ which consecrates it, love can vow true chastity to Christ even when virginity has been humanly destroyed. Recognition of the prefer-ential love of Christ is equally important for a proper un-derstanding of poverty and obedience. Christ's call can be directly traced to His command to sell all one's goods (Mt 19:21); and the example of St. Francis as well as that of Father de Foucauld emphasizes the close relationship that unites poverty to love of the Poor One par excellence, Christ Himself. The same can be said of obedience. Whether obedience is linked with the demands of common life lived in conformity with the vita apostolica,6z or whether it is explained (as was done in the Rule of the Master adopted by St, Benedict) with reference to the role of the abbot as Christ's "vicar" in ac-cord with St. Luke 10:16: "Who hears you, hears me," or whether obedience is primarily envisioned as an "imita-tion" of Christ in His dependence on His Father as ex-pressed in St. John 6:38: "I have come down from heaven not to carry out my own will but the will of him who sent me," 68 makes no difference: in every one of these view-points, obedience is an integral part of religious life even though the present canonical form of the vow of obb-dience dates only from Carolingian times.69 Nevertheless, in its case also condition and essence must not be con-fused. Obedience, as poverty and chastity, is a sine qua non condition of the religious life. But can we say that it is its very content? The answer is yes, to the degree that by its suppression religious life would be emptied of one of its specific obligations. But the answer is no, if by mak-ing obedience the content of religious life one comes to forget that religious obedience attains its goal only by as-suring the reign of the will of Christ over our own will. Hence the organized exercise o£ the three counsels truly manifests the nature of religious life but only to the exact extent that this exercise reposes directly upon the love of the Lord, aims at imitating Him, and~emanates from His mystery through the power of the Spirit. The explana-tion, previously established when defining the eschatolo-gical meaning of virginity, should help us understand the ¯ z M.-H. Vicaire, L'imitation des Apdtres. Moines, chanoines, raen. diants (iv~-xiii~ si~cles) (Paris: Cerf, 1963). ~s De Vogii6, La communautd et l'abbd, pp. 128-9. n~ Catherine Capelle, Le voeu d'obdlssance des origines jusqu'au xii~ si~cle. Etude juridique (Paris: Librairie g~n6rale de droit et jurispru-dence, 1959), pp. 153-79, dates the juridical birth o£ the vow o[ obe-dience from a Chapter of 789; but as she remarks on pp. 208-13 it is necessary to wait for Yves of Chartres in the eleventh cer~tury for a theory of the vow over and beyond the practice of obedience. On the . relationship of the three vows to religious life see the discourse of Paul VI given on May 23, 1964 in the English translation, REVIEW KELtg~OUS, V. 23 (1964), pp: 700--1. point, since the spiritual basis of virginity is the desire to belong to Christ in an absolutely exclusive fashion. A point raised by the rule of St. Benedict in its fourth chap-ter, "The Instrument of Good Works," is of utmost per-tinence in this matter: "Nihil amori Christi praeponere," says the great legislator: "Put nothing before Christ's love." The axiom comes directly from the Vita Antonii. St. Anthanasius there depicts St. Anthony "repeating to all that they should desire none of the world's goods in preference to the love of Christ." 70 One wouId search in vain to find this central idea expressed with more lapidary compactness. And who would be better authorized than St. Benedict to condense western monasticism's raison d'etre into a concise formula? The same thought appears in the seventy-second chapter of the rule to explain the ardent zeal which monks should have: "They will prefer absolutely nothing to Christ who deigns to conduct us all to eternal life." 71 And it is the eschatological note that gives such complete fullness to the formula. It is because Christ "is the beginning, the first-born from the dead (that in everything he might be preeminent)" (Col 1:18) that nothing must be put before Christ and that one should die to everything rather than die to Him who is Life itself. Hence His priority as the Lord over all things and over ourselves--"Everything is yours but you are Christ's and Christ is God's" (1 Cor 3:2)--must be trans-lated on the level of love by an exclusive preference for His Person and by an unconditional desire to follow and imitate Him alone. Accordingly, all monastic life, as all religious institutes afterwards, crystallizes around the practice, of the three evangelical counsels with a view to assuring the rigorous ascendancy of Christ's ways over those of the world. Since Christ is completely despoiled of material goods (He "has not a stone on which to rest his head" [Mt 8:20]), since His own relationship with others does not take carnal generation into account ("Who is my mother and who are my brothers?. Whoever does the will of my Father who is in heaven, he is my brother, my sister, and my mother" [Mt 12:48]), and since He does not exercise His liberty except by delivering it up to the will of His Father (Jn 6:38), religious life will accordingly be defined as a ca-nonically determined break (even if it is not always spir-itually accomplished), with the possessions of the world by poverty, with carnal generation and conjugal love by ~o P.G., v. 26, col. 865 A, a citation derived from the previously men-tioned unpublished work of Father Mogenet. On the Athanasian au-thenticity of the Vita Antonii, see Louis Bouyer, La vie du saint ~lntoine (Saint Wandrille: Editions de Fontenelle, 1950), pp. 15'-22. ~ Citations of the Rule of St. Benedict are made according to the text of Dom Philibert Schmitt. + Religious Lile VOLUME 25, 1966 Ousta~e Mar~eleg, Sd. REVIEW FOR RELIGIOUS chastity, with personal hegemony over self by obedience. This triple rupture defines, by way of three complemen-tary means, a unique and single preference which should e~]ectively animate the religious' entire being, And if man is, in effect, a relation to nature through possession, a re-lation to the other thr~ough love, and a relation to sell through liberty, then poverty, chastity, and obedience are the triple condition of one and the same preference: the preference for Christ over all the goods of the world', sac-rificed to Him who appears as the One Necessity, the pref-erence for Christ over carnal generation, and even more so over conjugal love, sacrificed to Him who appears as Love itself, the preference for Christ over our own indi-vidual liberty, sacrificed to Him who appears as the only Lord. Understood in this manner, religious !ire is the applica-tion of the call: "Come follow me," in which tradition has always seen the principle of life according to the coun-sels. Directed to the rich young man in Galilee (Mt 19:21), Jesus' personal summons is ceaselessly repeated by the Spirit in the ever present reign of the resurrected Christ: On the basis of a love for the Lord of glory alone, the Spirit founds the movement of grace that is religious life. As a way of life in keeping with the evangelical counsels and canonically defined within the Church, religious life is first of all the choice of an end and only secondly a sys-tem of means. It is a response which presupposes a call, a canonical institution commanded by a spiritual love.It becomes an institution only because it was first an inspira-tion; it becomes the letter of a rule only because it was first the spirit of the Gospel. And if it is true that the counsels themselves are still a letter when isolated from the Spirit from which they live,r2 it is also true that the letter of religious life takes form from the letter of the Gospel only by the charismatic mediation of the Holy Spirit Himself. Religious life assumes a bodily form only when the Spirit breathes into souls the soul of the Gospel. This soul is none other than the spiritual preference of Christ over all things in keeping with the words of St. Benedict cited above: "Put nothing before the love of Jesus,Christ." r~ By constructing this formula for his sons and for all of those who would hear the faithful echo of the Gospel through i(, St. Benedict initiated his followers into the well,founded hope of "eternal life," that is to say, of "the life lived forever with the Lord," the anticipation" 7a Dom Lafont gives strong insistence to this point in the work cited in footnote 7, pp. 170-83. ra On the centrality of Christ in the gospel message see de Grand-maison, Jesus Christ, v. 2 and v. 3, pp. 3-346; and R. Guardini, Das Wesen des Christentums (Sth ed.; W0rzburg: ~Werksbund-Verlag, 1958). of which is the proper mission of religious life in the Church. By this preferential love of Jesus Christ, religious life, far from living in isolation from the Church, enters, as does virginity, into her most profound being and shows itseff subject to her. 2. Religious Life's Dependence on the Church We are speaking here of the whole Church for the serv-ice of which religious life exists, as we shall see in the last section. But for the present we wish to consider in a gen-eral way the essential dependence of religious life on the hierarchy and on the Christian community itself. By first drawing attention to marriage and its dependence on the Church, we shall better understand the position of reli-gious life. A. The Church and the Christian Couple Many of the faithful are indignant (and some of them ventilate their dissatisfaction in the daily press) over the fact that the Church through her magisterium wishes to impose a conjugal ethic on them. Although there are sometimes unjustified clerical probings into the private lives of couples, this indiscretion is not the object of the litigation. The latter arises from the Church's right to is-sue obligatory laws in the conjugal order. Contraception is not the only sensitive area; problems of a similar na-ture cluster around the subject. We do not propose here to solve any of these problems but only to indicate the spirit with which the intervention of the Church in such matters is to be accepted. In so doing, we shall contribute to the understanding of the relations that exist between the Church and religious life. Christian marriage is the sign of the 'union of Christ and the Church. The spousal charity of Christ and the Church must consequently be reflected in marriage if it is to obtain the transparency of a sign. To avoid saying that Christ has not assumed flesh in its entirety, we must recognize that all flesh must bear the mark of Christ and exercise that paradoxical docility which the Spirit de-mands of it. Christian conjugal ethic is dominated by this end. It has no other reason for being than to assure to the human love of the partners that spiritual clarity befitting the sacramentality of their love. Christianity assumes re-sponsibility for the most authentic prescriptions of human ethics; but in making them both more urgent and more imprescriptible, it demonstrates the need for transparency which the sign should have and the latter's ability in Christ to follow Him. That is why no home can be more human or purer, more united or freer, more self-sac-rificing or happier, humbler and more transfigured, than the home in which the light of Christ shines and where 4- 4- 4- "Religious Life VOLUME 25, 1966 . Gustave Martelet, ~,. $~1. REVIEW FOR RELIGIOUS His flame burns. It is thu"s apparent ~hat the Church can never sacrifice the conjugal ethic since the human love of the baptized must reflect, even in the flesh, the sanctity which she represents. The objection of those Christians who maintain that the Church cannot pronounce on :subjects which Chris~t did not discuss is indeed fragile. Christ's sile,nce, while ap-parently impressive, is quite relativ6 when one reflects on the manner in which He spoke'of tl~e indissblubility of the conjugal bond (Mt 19:9) a~nd of foregoing the works of the flesh "in view of the kingdom of heaven" (Mt 19:22).' Even if Christ had~ not.spoken, one could not declare the Bride in.competent tq d~e~fine :t,he standards "of the Gyoom to those who represent the mystery itself. Christ. would have shown little respect for His Bride, in fact, He wohld have shown outright distrust for her and lack of faith in the:intuitions of which His Spirit is the .guarantee, if He had not endowed His Church with the. right and the duty "to.speak" in an area where the bridal mysyery which she lives directly orientates the spi.ritua! underst.a.ndin~ of the couple's love. Yet the Church's authority does not sup-plant Christ in His mystery. The 'former relies on the lat-ter; she thus rejoins the profound life of her children--a life which is sometimes resisted but never denied: The latter know that they will never truly communicate with Christ through their love if ~they reject the manner in which the Church forms and guides their consciences. B: The Church and P~eligious Life If she takes so much care with regard to the sacrament of marriage, the sign of her bridal mystery, the hierarchi- Cal Church watches nb less jealously over religious life: If in the free holiness of the married she wishes to see 'the bldssoming of an image of what they become in and by th~ sacrament, she cannot be disinterested in ~hose Who pretend not only to represent but to spiritually actualize the v.ery love. of the Bride as it is directed in its entirety toward the Groom. The Church's ~igilance over the sac-ramental ~ign of her nupti_als in marriage can only be re-doubledin the case of the spiritual~ fulfillment 9f thesd huptials in religious life. The lat~er trul)i exist~ in the .Chu.rch~.only when i.t is discerned; judged, a~proved, con-trolled, 'su~pb.r~ed, afid'criticized.'lS)i hier~irchical action, 1.oc.al" orsupr~me;, of which it ~an neither atiempt nor de-s~ re to be free. ¯ This essential function as judge" and. guardian is never brought t~o fulfillment not only because human weakness is forever prone to compromise :what gener'osity 'in th~ SpirivoHginal]y envisage~l and ~romised but a'l~o b~cause ~ov~'g" ingpi~a~ion Wtiic-l~ giv'e~"-'birfl~ ~0 ~eligioh~ life" ig never dulled and because from the flight to the desert to the ransom of captives, from the highest conte.mplation to the most obscure nursing service, from ancient Carm.el to. modern Nazareth, from the monastic 9rders to the secu-lar institutes, the Bride must al.ways discern the various ways" in which the Groom inspires her through her chil-dren. Let it suffice to state that religious life, charismati-cally given to the Church by Chrigt Himself, exists in the Church only as canonically submissive to her law. More-over, if this strict submission does not des.troy religious life but~ rather makes it flourish, the reason is that throUgh this submission religious life finds its own truth. Publicly "recognized" by the Church as a privileged "way of holi-ness, religious life understands itself as the flowering within the Church of the Bride's mystery of loving re-sponse to the Groom's love. Religious life's dependence on the mystery of the Church is not only hierarchical but is also connected with the entire Christian community. The evangelical coun-sels which mold religious life do not make the pi:eferen-tial love of Christ become a monopoly of the monastery. Every Christian--and, strictly speaking, every man--is called to this love; and the precepts of the Sermon on the Mount are directed to every member of die Church "as the norm for the moral conduct of the baptized." 74 While' it is true that as far as the manner of loving Chri~ alcove all things and of thereby entering into the love of God is concerned religious life represents a privileged state, still it is of absolute necessity for no one. Although pos-sessing a universal value of exemplarity, it is imposed only on some, and then by a determined vocation. Holiness is never automatically assured those who commit themselves to this way of the vows; and there is no doubt that many Christians remain more faithful to Christ in the world than certain religious do in ,their monasteries or convents. Hence, religious have no grounds for' Complacendy or for a disparaging attitude toward those who are not mem-bers of religious life. The person who becOmes a religious enters a state of life which he may be unworthy hence humility is necessary for him--but which of itself initiates him into a perfect love of Christ--hence depre-ciation by Christians of such a life is impossible. Religious life, then, does not exist in order to divide the Church b~ absUrd rivalries over the better and the less good but on!y in order .that, the sovereign love of "Christ may increase and'that the life of the vows may assume at the depths of it-self the evangelical traits of the Lord. Never regarding it-self as opposed or superior to anyone, religious life must always be at the service of all men by means of those who ~* Lafont, "$aintet~ du peuple de Dieu," p. 1~5. + + + Religious Life~ VOLUME 25, 1966 39 ÷ ÷ ÷ Gustave Martelet, REVIEW FOR RELIGIOUS attempt to live it out and who take care not to betray .its ideals. Such is the dependence of religious life on the Church for the service of which it is born and must perdure. It is judged by the. hierarchy with a view to benefiting the common spiritual good of the entire Church. Like con-jugal life (and because it refers to One and the same mys-tery but in a different way), religious life cannot destroy its dependence on the Church as a whole, whether it be a question of the hierarchy who judges it and supports it in its fundamental inspiration or whether it be a mat-ter of the faithful whom it should stimulate to the love of tile Lord and by whom it is itself stimulated: "God or-ganizes his holy ones for the work of the ministry in view of the building up the body of Christ, until we all attain (o the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ" (Eph 4:12-~). Hence, despite (or, more accurately, because of) its integration into the life of the Body, religious life retains an irreducible original-ity which we shall have occasion to discuss later. This originality, which integrates religious life into the Body while simultaneously differentiating it, does not suggest separation or exclusiveness. This is why its full canonical development does not prevent the possible renewal of forms which historically preceded it. C. Religious Life and Virginity or Consecrated Widowhood It is easy to understand why the order of virgins and widows was practically absorbed into that of nuns during the course of history. When reading the recommendations to virgins and consecrated widows made by St. Jerome, St. Ambrose, or St. Augustine,75 to limit our consideration to the western fathers, one receives the impression, con-firmed by history, that these women be.longed to a state of life in which equilibrium was maintained with diffi-culty. A certain kind of exterior protection was lacking to many of them, and thht "sweet odor of Christ" which initially stimnlated their resolutions sometimes evapo-rated in lamentable circumstances. By endowing Christian generosity and the desire to consecrate oneself to Christ with a defined monastic framework, religious life quite ¯ naturally almost completely absorbed the order of virgins and that of consecrated widows which were formerly overexposed to many dangers. Spiritual situations, which 75 For example, Cyprian, Liber de habitu virginum (P.L., v. 4, col. 439-62; Ambrose, De virginibus (P.L., v. 16, col. 187-232), De virgini-tare (ibid., col. 265-302); Augustine, De sancta virginitate, (P.L. v. 40, col. 412-28). On widowhood, see Ambrose, De viduis (P.L., v. 16, col. 233-62); Augustine, De bono viduitatis (P.L., v. 40, col. 4~II-50). were still unstable, thereby received a precise form. This was a good thing from one aspect, but frdm one aspect only. For a valuable diversity thus tended to disappear even though there do exist within the Church Christian individuals or groups who without becoming conventual religious consecrate their virginity or widowhood to the Lord. This non-conventual exercise of religious consecra-tion of self has regained favor in our day to an unusual degree. Many Christian women,TM desirous of living their bap-tismal regeneration in the form of absolute consecration to Christ, receive no call to abandon the world where family, children, profession, business, .and situation ex-pect and demand of them a daily, total devotedness. In the minds of these Christians the consecration of their vir-ginity or widowhood to Christ does not necessarily iden-tify itself with the practice of leading a religious life apart from the world's structures. Without criticizing those who follow a more classical road to perfection, they demand little more than the three vows of religious life to express their gift of self to the Lord. Their borrowings may also include certain organizational aspects of life and the tone of a definite spirituality, but they do not usually exceed these features. They desire to take religious life from its conventual conditions in order to implant it in the world --which that state had justifiably abandoned in the be-ginning. The reasons justifying this abandonment of the world and assuring to convent and cloister their incon-testable values (though these have not always been uncon-tested) thus permit the conception of new forms of reli-gious life. The spiritual break with the world which should always characterize religious life can operate in an entirely interior fashion without imposing a rupture that may be described as a sociological or, better still, a conventual one. On the contrary, the structures which are most typical of the world can become the condition of a highly intense though less apparent form of religious life. In all this the ideal of the secular institutes is recog-nized. The latter represent one of the most original ex-pressions of religious life in the Church today.77 Duly 76 Cardinal L~ger reminded the Council of this fact. He also in-sisted on the fact that there should not be too rapid an identification of consecrated virginity with religious life: there are persons who de-sire the first but who perhaps are incapable of the second (D.C., v. 60 [1963], col. 1593). This was doubtless the meaning also of the re-marks of Bishop Huyghe (D.C., v. 60 [1963], col. 1594). r~ For an overall view of the matter see Jean Beyer, Les instituts s~culiers (Bruges: Descl~e de Brouwer, 1954). Consult also the same author's "La vocation s~culi~re," Nouvelle revue th~ologique, v. 86 (1964), pp. 135-57, where complementary data are given On the situ-ation of secular institutes at the present time. On Father Beyer's book see the remarks of Father Carpentier, "Les instituts s~culiers," Nou- 4. 4" Religious Li]e VOLUME 25, 1966 41 encouraged by Roman authority,rs this new state is em-barking, it is our belief, upon other realizations which it virtually contains and which go back to ancient formulas whose significance is by no means exhausted. The term "secular institutes" designates greatly differ-ent kinds of groups.79 Besides such institutes as Opus Dei which has the attractiveness of large-scale dimensions, there are other groupings whose aims and methods are more modest. The members ofthese latter groups think less in terms of vast, extensive actions than in those of an unreserved gift of self to the Lord; their way of life calls to mind more the reed than the oak. Since the end pur-sued in these groupings is less the secularization of reli-gious life than the consecration of profane existence, many specifications of religious life which are and no doubt should be characteristic of secular institutes appear less necessary to these groups. Thus, in the absence of common life, the observance of obedience and poverty is difficult of realization. Furthermore, obedience and pov-erty, even when maintained for good reasons, would imply in these groups a dependence and control which are not indispensable for the spiritual ends envisaged by the members of these groupings. Accordingly, the different positio.n taken up with regard to certain modalities of the religious life formally considered does not arise from a weaker desire for Christian perfection nor from an initial lukewarmness; it is rather the result of a different inspi-ration. It is not a question of criticizing the values of re-ligious life or of protesting the help to be found in reli-gious life, whether conventual or secularized; it is rather a matter of consecrating virginity or widowhood to the Lord while allowing freedom from many determinations which this consecration has assumed within the frame-work of religious life properly so-called ~and which con-tinue to characterize--legitimately so--secular institutes. The desire to return to formulas less rigid even than those of these institutes is the desire (and it is not necessarily chimerical) to return to the ancient formulas of conse-crated virginity and widowhood. Gustave Martelet, REVIEW FOR RELIGIOUS velle revue thdologique, v. 77 (1955), pp. 408-12. And see the more re-cent remarks of Karl Rahner who clearly shows that members of secular institutes are, in the Church, genuinely religious even though in and for the world they are lay persons (Theology Ior Renewal [New York: Sheed and Ward, 1964], pp. 147-83). ~s The two fundamental documents are those of Pius XII: Provida Mater of February 2, 1947, and Primo [eliciter of March 12, 1948; English translations in T. Lincoln Bouscaren, S.J., and James I. O'Connor, s.J., The Canon Law Digest Ior Religious, v. 1 (Milwaukee: Bruce, 1964), pp. 143-55 and 157-61. ~ At the end of Father Beyer's book on secular institutes will be found a list of fifty-eight existing groups with a brief description of each. We have already mentioned the weaknesses shown in the past by this way of life, weaknesses.that necessitate a real sense of prudence in this matter. But the present sit-uation is not entirely the same as that of past ages. Reli-gious life has benefited from centuries of experience; it exercises a decisive influence on the effort of every Chris-tian to reach perfection. Accordingly, what in past ages religious life would have reduced to itself, it can now re-frain from absorbing, allow to grow, and even protect in its own way. In this way virginity and consecrated widow-hood could regain their own particular status outside of conventual or secularized religious life and beyond that life Of the baptized that retains all legitimate Christian rights with regard to marriage. Being canonicaIly more supple than any known form of religious life and at the same time having the spiritual seriousness of a complete giving of self to the Lord in the Spirit of the gospel, con-secrated virginity and widowhood would then represent in our world a way of pertaining to the Lord to which Christians, not well adapted for religious life, could feel themselves called in order to live an intense life centered on Christ and the gospel and based on a total consecra-tion of self which spiritually transforms one's life without modifying it socially. A similar procedure which could revive in the twen-tieth century one of the most venerable but also most threatened institutions of Christian spirituality would suppose a profound renewal of schools of spirituality gathered around the great orders, both monastic and apos-tolic. By remaining or becoming centers of a profound religious spirit aiad by renouncing any control which would in any way limit the freedom of action of the men and women who seek a support that is purely spiritual, religious orders could provide an enormous service to Christian women, to speak only of them, by offering them a permanent and profound consecration of self to Christ in the world without entering the religious life in the proper sense of the word. For the sake of concretizing the matter, is it necessary to say that the matter discussed here is that of a profound renewal of third orders and of "third congregations"? Yes, if one wishes to put it that way; but the renewalmust be a radical one permitting the spiritual training that is given to take complete account of modern conditions of life; furthermore, the spiritual heritage drawn upon must provide souls with a truly profound in-troduction both to the Lord to whom they consecrate themselves and to the world for the benfit of which Christ frees them. Although these possibilties are offered only as sugges-tions, still the preceding considerations concerning simi-larities and differences between consecrated virginity and Religious Liye VOLUME 25, 1966 43 ~ustcwe Martele~ S.I. REVIEW FOR RELIGIOUS religious life supply a foundation for them. Forms of con-secration to Christ are of an infinite diversity within the Church. Some of them are completely new; others reclaim ancient practices and endow them with :a new spirit. It is to the latter type ~hat adaptation of secular institute formulas for the purpose of consecrated virginity and widowhood is related. In this the approbation of the Church will be necessary; but so also will be the inspira-tion of the Holy Spirit whose preeminent role at the very base of religious life must now be explicitly considered. VI. LOVE OF CHRIST AND THE MYSTERY OF THE SPIRIT The role of the Spirit is irreplaceable in acquiring the love and knowledge of Christ: "No one can say: 'Jesus is Lord' except by the action of the Holy Spirit" (1 Cot 12:3). In order to understand the true sources of religious life in the Church, it is therefore necessary to speak first of the Spirit as the revealer of Christ. The point is an es-sential one in Scripture. After Pentecost, when St. Peter announced the identity .of Jesus for the first time in Jeru-salem, he cried: "Let all the house of Israel, therefore, know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified" (Acts 2:36). But before reaching this conclusion, St. Peter had already ex-plained: "This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise o[ the Holy Spirit, he has poured out this which you see and hear" (Acts 2:32-3). It is thus the effusion of'the Spirit by Christ which reveals His own glorification and which even constitutes it in a certain way. Jesus is riot the Lord with-out being, in keeping with this title, the One who gives us the Spirit. The Son's glorification by the Father in the Resurrection and His dispatch of the Spirit from the Father are two aspects of the mystery that are rigorously correlative as the Gospel explicitly proclaims: "Neverthe-less, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you" (Jn 16:7). And similarly: "But when the Counselor comes whom I shall send you from the Father, the Spirit of truth who pro-ceeds from the Father, he will bear witness to me" (Jn 15:26). o The dissensions raised by these texts--and others to ¯ which we shall refer later--is well known. The Orthodox interpret them as a guarantee of the complete dependence of the Son and the Spirit in regard to the Father, while we see in them the acknowledgement of the equality which the Son receives from the Father with regard to the eternal procession of the Spirit. It is the Filioque quarrel on which we shall not delay,s° We have mentioned the matter, however, since it is not without pertinence, usu-ally unperceived, to our subject. For while insisting more than our Orthodox brothers on the eternal role of the Son in the procession of the Spirit, we mugt not fail to remember the complementary role of the Spirit in refer-ence to the Son. The point is as vital to the theology of the processions as it is to the economy of the missions,sl And in fact, if it is true that the spiration of the Spirit cannot be understood without relating it to the Son in eternity since the ~piration is nothing else then the act by which the Spirit owes to the Father and to the Son His eternal existence as a divine Person, it is also true that we risk overlooking the light which the existence of the Spirit sheds in its turn on that of the two other Persons. For the Father would not be the Father of such a Son, who is con-substantial, that is, equal in nature to His Father, and the Son would not be the Son of such a Father, capable of communicating His own undivided divinity to His Son, if the One and the Other were not associated "spirators" of the Spirit. It is because the trinitarian life reaches completion in the procession of the Spirit that it can also begin in and by the generation of the Son. The entire mystery of the Father and the Son is found in that of the Spirit who results from their love and who is their very love, the eternal sign of what can be called His transcend-ent possibility. The trinitarian mystery is really conceiv-able only because it is the mystery of a God "who is Spirit" (Jn 4:24). For a better understanding of the trini-tarian mystery, it is not sufficient to say that the Son re-ceives from the Father the power to spir~ite the Spirit un-less one immediately adds that the Spirit, spirated by the Father and by the Son acting in common, is also the meas-ure and the sign of the unfathomable mystery which en-velops both and to which initiation would be impossible unless the Spirit Himseff were given us. It was to arrive at this truth that we took the preceding detour through trinitarian theology, for we could not truly know the Son and through Him the Father, in the revealing economy of the Incarnation and of the Church, unless the Spirit played His irreplaceable role of revealer and witness of Christ for us. It is this central point of view which we shall now attempt to illuminate. 1. The Mystery o[ the Spirit in His Relation to Christ + ÷ A. Necessity of the Spirit in Understanding Christ The temptation to believe that Christ could be reduced to purely human dimensions is not a chimerical one. "Is See Appendix A. See Appendix B. Religious Lile VOLUME 25, 1966 ÷ Gustave Martelet, . $.1o REVIEW FOR RELIGIOUS he not Jesus, son of Joseph, whose father find mother we know?" the Jews asked (Jn 6:42). And it is true that Hi~ human accessibility enters into Hisl role of Mediator. "That which we have heard,, which we have seen wi~h "our eyes, which we have looked upon and to~tched with our hands, concerning the word of life, we announce to you" (1 Jn 1:1-2). It is in this way that Jesus reveals to man "what noeye has seen nor ear heard, nor the heart of man conceived--what God hhs prepared for those who,,love him" (1 Cot 2:9 citing Is 64:3). This human accessibility o'f Christ, and through Him of the Father, is the very con-dition of revelation and is in a way identified with it. Not only did Jesus say: "No one comes to the Father except by me" (Jn 14:6); but He made the even more radical statement: ".Philip, who has seen me has seen the Father" (Jn 14:9). Hence,.it is evident that God's revelation in Christ .supposes the humanity of the Son who through that humanity takes on our own. But His humanity is precisely the humanity of the Son; accordingly, one does not enter the trinitarian mystery through it without hav-ing been introduced into it by the Father. "No one comes to me," said Jesus to the Jews, "unless the Father draws him" (Jn 6:44). And to Peter who had just recggnized and confessed Him as "the Christ, the son of the living God," Jesus declared: "Blessed are you, Simon Bar-Jona! For flesh and blood have not revealed this to you but my Father who is in heaven" (Mt 16:17). It is "not of flesh and blood" but of the Father in the gift which He makes us of the Spirit. Jesus' words concerning the Paraclete in St. John have the same meaning. It is good that Jesus departs in order that the Spirit may come making it truly possible to know Jesus: "These things I have spoken to you, while I am still with you. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you" (Jn 14:25-6). And Jesus also said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things' that are to come. He will glorify me, for he will take what is mine and declhre it to you" (Jn 16: i2-4). Without the Spirit Christ will always remain for us in the order of "the flesh" which Jesus said "avails nothing" (Jn 6:63). In his turn, St. Paul affirms: "Even though we have known Christ according to the flesh, at present we no longer know him in this way" (2 Cor 5:16) but only ac-cording to the "new creation" (2 Cor 5:17) which is the work of the Spirit. And the Apostle tells ns in the Letter to Titus: "And when the goodness and loving kin~dness of God our Savior appeared, he saved us, not because of deeds done by' us in icighteousness but in virtue of his own mercy, by the washing of regeneration and by the re-newal in the Holy Spirit which he poured out upon us through Jesus Christ our Savior so that we might be jus-tified by his grace and become heirs in hope of eternal li~e" (3:4-7). Similarly, in the Letter to the Galatian's: "BUt when the time had fully come, God sent forth his Son~. so that we might receive, adoption as sons. And because' you are sons, God has sent the Spirit of his Son into your hearts, crying 'Abbal Father!' So through God y0u"are no longer a slave but a son, and if a son then an heir" (Gal 4:4-6). It is, then, through the Spirit that the Father attracts us, beyond the ways of flesh and blood, to the very knowledge of the Son, just as one must be re-born by the power of the Spirit (Jn 3:5) if Christ is to in-troduce us into His otherwise impenetrable kingdom. Since such is the case, the truth of Christ, though at-tested by history, is not naturally accessible as a simple fact of our experience. It depends on testimony from above which does not destroy our intelligence but trans-forms it by giving it n

Issue 53.5 of the Review for Religious, September/October 1994. ; Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-535-3048 ¯ Fax: 314-535-0601 Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ° St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ P.O. Box 29260 ¯ V~rashington, DC 20017. POSTMASTER Send address changes to Review for Religious ° P.O. Box 6070 ° Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1994 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library, clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. MI copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Assistant Editors Advisory Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Jean Read Mary Ann Foppe Joann Wolski Conn PhD Mary Margaret Johanning SSND Iris Ann Ledden SSND Edmundo Rodriguez SJ David Werthmann CSSR Suzanne Zuercher OSB Christian Heritages and Contemporary Living SEPTEMBER-OCTOBER 1994 ¯ VOLUME53 ¯ NUMBER5 contents living gospel values 646 Inculturation 658 Timothy Radcliffe OP faces us with the challenge of inculturating the gospel not only in countries aod cultures not our own hut also in our local home situation. Second-Stage Inculturation: Six Principles of the American Mind J.J. Mueller SJ presents the tensions caused for Americans formed by principles embedded in their culture and the ways of thinking and acting which are a part of the Vatican culture. leadership and authority 675 The Challenge of Priestly Leadership J. Peter Sartain reflects on the ministry of leadership entrusted to priests which is at the heart of their call to holiness. 694 Election: A Call to Service Catherine M. Harmer MMS considers the ele'ments involved in an election process in religious congregations for selecting leadership. 703 Authority: An Imitative Charisln A. Paul Dominic SJ examines the authority exercised by Jesus in order to understand the kind of authority we in the church should imitate. continuing formation 711 A Tale of Two Synods: Laity and Clergy Formation Robert L Kinast examines the formation of laity and clergy proposed in recent synods and suggests ways of furthering the relational process between them. 724 Religious Formation and Ecumenical Formation Ernest R. Falardeau SSS reports on the National Ecumenical Consultation for men and women religious which met in April 1994 at Narragansett, Rhode Island. 642 Review for Religious 728 744 751 prayer and growth Contemplative Prayer among Apostolic Religious Women Jeanne Knoerle SP assesses the contemplative attitude in the tradition of apostolic religious women. Shame, Mystical Writers, and a Spirituality of Self James J. Magee DSW clarifies the restorative influence that the Christian mystical tradition can provide for shame-bound religious. The Ought of the Ignatian Quest John P. Mossi SJ examines.the life experience of Ignatius Loyola as a paradigm for searching out God's will for our individual lives. 761 768 774 faith experience Reflection on the Solitary Life Theresa Mancuso explores the richness of the solitary life as living in the hollow of God's hand. My Faith Journey M. Gemma Victorino PI)DM recalls a most important moment of a parent's death for the deepening of a vocational commitment. A Rock to Build On Vincent Hovley SJ challenges us to enter more dynamically into a Eucharistic way of living. departments 644 Prisms 781 Canonical Counsel: The Contemplative Dimension of Religious Life 787 Book Reviews Septentber-October 1994 643 prisms One of my favorite sayings is that the church is as healthy as religious life is healthy. I believe that is true. Of course, we may also say that the church is as healthy as the laity are healthy, or as healthy as the bish-ops, priests, and deacons are healthy. St. Paul was the first to reflect about the church in terms of a healthy body. "The eye cannot say to the hand, 'I do not need you,' any more than the head can say to the feet, 'I do not need you'" (1 Cor 12:21). He says directly, "If one member suf-fers, all the members suffer with it; if one member is hon-ored, all the members share its joy" (1 Cor 12:26). Although Vatican Council II took a major step for-ward in our theological understanding of ourselves as church in its Dogmatic Constitution on the Church (Lumen gentium), it seems that we now stand poised for further theological development. Perhaps the synod on consecrated life will provide an occasion to explore more adequately the interrelationships of the hierarchical and charismatic elements integral to the church. The synod may at least be a stimulus for raising questions about the centrality of holiness and the role of a significant group of members, identified by a form of Christian life called con-secrated, in the healthy life of the church. Such church members, commonly grouped under the term religious life, are identified as keepers of the spiritual heritages of the Body of Christ. Holiness is God's gift to all members of Christ's Body, but in God's providence it is meant to shine through the Body more brightly because of God's action in calling forth religious life. Religious life is not created or manufactured by human ingenuity; it is not modeled on a guru tradition of pre-Christian reli- 644 Review for Religious gions. It is not legislated into existence by a bishop's decree. Just as God in Jesus and in the Spirit bestows upon the church various hierarchic and charismatic gifts, so the same Lord gifts the church with certain members, both women and men, called and con-firmed in their following of Jesus through evangelical counsels. As with any gift, the church can only receive gratefully--and then care for and make use of--God's graciousness. The synod serves as an example of members of the hierarchy exercising their proper care and reverence for God's gift present in other members. For its part, then, religious life does bear a heightened respon-sibility for the healthiness of the church--not in terms of mis-sionary activity, not in terms of educational or social services, not in terms of leadership, but primarily and expressly in terms of spirituality, a life of holiness. Although "I want to be holy" sounds too simple to explain the myriad forms of the religious follow-ing of Christ through the ages, it is the grounding of the response to the gospel imperative "go, sell, come, follow." Evangelical counsels can too quickly come to be defined by a threefold identity of poverty, chastity, and obedience. The monas-tic beginnings of religious life clearly indicate that the imitation of Christ by evangelical counsels is far broader and deeper. The Spirit continues to raise up religious groups marked by the total dedication of evangelical counsels. But such a consecration takes shape, as it did in the first monastic groups, through various expressions consonant with a specific gospel inspiration, but dif-ferent from the venerable though limited way of the three vows of medieval spirituality. Healthy holiness in our day may find the church recognizing many forms of religious life not by the three traditional vows, but still by ~h.e norm of evangelical counsels in imitation of Jesus. Religious life has often been described as a troublesome or meddlesome element in the church. Yes, the head or hand of the Body might wonder whether life would be easier without this member. But one cannot dictate the kind of gift one receives; one cannot control the Giver. If the holiness of God in Christ today seeks to shine thoughout the Body in ever new prismatic ways through the gift of women .and men religious, people should respond not by complaint, but by asking in gratitude for more of such a gift. For we as a church strive to be healthy by becoming ever more God's holy people. David L. Fleming SJ September-October 1994 645 TIMOTHY RADCLIFFE Inculturation living gospel values It is a great pleasure for me to have been here these last few days, listening to this debate on Inculturation in Religious Life and Formation. I want to share a few very si~nple reflections on the throne but with great hesitation, since I am becoming one of the least inculturated people I know. I move so rapidly from one country to another that I have to look out of the window when I get up to remember where I am: "There are coconut trees, and so it cannot be London." In fact when I was in Chicago, one person thought from my accent that I was Irish and another that I was Australian. Here one of my own broth-ers has the idea that I am American. I am starting to get worried! Secondly, I have no expertise in this area. At the General Chapter of Mexico we talked much about incul-turation and acculturation and deculturation and inter-culturation. At the end I swore to myself that I would never again say anything about such matters. But the first lesson I have learned as Master of the Order is that of obedience, and so here goes. The last time that I was in England I had lunch with an aunt, and she asked me what I thought of Hans Kfing. Timothy Radcliffe OP serves as Master General of the Order of Preachers. He delivered this address to the Second Joint Conference of Dominican major superiors and formators at Nagpur, India, on 21 October 1993. It was published in Dominican Ashram 12, no. 4 (December 1993): 149-159. Father Radcliffe may be addressed at Convento Santa Sabina; Piazza Pietro d'Illiria, Aventino; 00153 Rome, Italy. 646 Review for Religious So I started to explain what I thought were his strengths and weaknesses. After five minutes she stopped me and said: "My dear, all I want to know is this: Is he good or is he ba'd?" And let's face it, in most theological debate that is what people wish to know! And if my aunt were here today, I would say to her: Yes, incul-turation is a good thing. In fact, there can be no good theology which is not inculturated. One problem in the church is that peo-ple often think that whereas one might find inculturated theology in India or Africa, where they live, whether it is Rome or Munich, no such contextualization is necessary. But I would like to add three points: 1. The Gospel should both embrace and transform any cul-ture in which it is planted. 2. No culture is pure and static. Every culture is in a con-stant process of evolution, creating new meaning; other-wise it is dead. The Gospel should meet a culture where it is most creative and fresh, like a bee seeking out the nectar of the flower. 3. Inculturation is always painful, like any process of com-ing to birth. And we can only engage in it if we are pre-pared to experiment and sometimes fail. This requires great mutual trust. There are many other things that I would like to add, such as the need for prayer and for study if inculturation is to have depth, but those comments will have to wait for another time. The Gospel Both Embraces and Criticizes Any Culture It Encounters As Father Thomas Aykara CMI said, the fundamental event of inculturation is the Incarnation. God, the source of all, becomes a squealing, crying, Jewish baby who needed to have his nappies changed and who had to learn to walk and speak like any other child. Often people fear that inculturation might fragment the universal church and divide us from each other, and yet the one in whom we are united, the one who overthrows the boundaries of division, is this first-century Jewish man. You cannot get more inculturated than that. At the same time one must say that Jesus was one who threatened Jewish identity, who challenged the Law and who welcomed the Samaritan'. He was utterly Jewish, and yet he was perceived as a threat to Sep~mber-O~ober1994 647 Radcliffe ¯ Inculturation A culture is not only defined by whom it excludes, but by what it shuts out, by its perceptions of reality, its underlying philosophy. Jewish identity. And this must surely always be so in .every moment of incuituration. Every culture builds a home in which the Gospel may be welcomed. But every home excludes a stranger who must be welcomed and whose presence is perceived as threatening. Every culture has its Harijans [outcasts]. A culture is not only defined by whom it excludes, but by what it shuts out, by its perceptions of reality, its underlying phi-losophy. These too are challenged by the Gospel. We can see the same process at work when Christianity embraces the Roman world. We adopt the language of the Romans and speak Latin; we still build our church on the basis of their halls, even here at Nagpur; the priest wears a distant descendant of Roman clothes; we accepted much of the vision of Roman law. And yet Christianity reached out beyond the boundaries of the Empire to e~nbrace the stranger, for example, the Irish! The foreigner is made at home. Every culture is both wel-comed and transformed. The Spirit is dike yeast which transforms what it meets. In France grapes become wine; in England hops become the loveliest beer; in Scotland grain becomes whiskey; in Japan rice beco~nes saki. And this reflects that founding act of Christ who performed that utterly Jewish act of celebrating the Passover, the feast of the home, and yet used it to found a com-munity in which everyone had a place: the betrayer like Judas, the denier like Peter, and all the disciples who would run away and leave their savior alone. It is the home in which anyone can belong. During my travels around the Order this first year I have seen how in every continent, inculturation poses this same question: Who is the stranger whom we must welcome? In Africa, for exam-ple, where tribal identity is strong, and where the Order is per-ceived as a tribe, the challenge is to make at home the members of another tribe, to be a tribe beyond tribalism. I went to Rwanda which has been deeply divided by conflicts between two tribes. 648 Review for Religious Here our Vicariate of Rwanda and Burundi is a sign of the Gospel, for members of both tribes live together as brothers. This is an incarnation of the Gospel, in which our identity as human beings is prized, open, stretched and transformed. When I went to Zaire in February it was in a state of near civil war between tribal groups. You could see how the church was trying to enter the extraordinary richness of that culture and be truly Zairean. The liturgy was wonderfully African, alive and beautiful. But we also had to challenge the tribal identities and invite people to find themselves in Christ. In Guatemala, the strangers are perhaps above all the indige-nous people living in the mountains. Here we have a wonderful experiment of inculturation in which the Dominican sisters and the brothers are cooperating. At Coban in the mountains of Alta Vera Paz, the sisters are accepting many indigenous vocations and seeking to evolve a way of being a Dominican that respects their customs, their lovely songs, their ways of dressing and being human. The brethren have built a study center nearby, which is in contact with the brethren working in the indigenous villages, collecting information about their rituals and customs, so that we can find a way of evolving an indigenous way of being Dominican for both the men and the women. The stranger is made welcome. But what is the challenge that we must put to them? A priest who worked with the Masai in Kenya wished to have a truly inculturated Eucharist, and so he tried to make it as African as possible. When he turned up to preside he found that gath-ered around the table were only the men. The women were not to be seen. So he asked: "Where are the women?" And the men replied: "It is not our custom to eat with the women." Is that inculturation or a betrayal of the Gospel? No prizes for the cor-rect answer! In the discussion group in which I have participated at this conference we found similar questions posed in the context of Asia. On the one hand, we saw that there was' much to learn from the Indian understanding of the gztrlt, the master. We were reminded that becoming a master demanded real asceticism, real renunciation, a real poverty and simplicity of life. [I was not, I might say, taking all of this personally.] Do we, who are regarded as gurus, really make that deep apprenticeship of silence and asceti-cism? Do the religious of Hinduism and Buddhism put us to shame? VVhere might one find Dominic in India if he walked the Septe~ttber-O~ober 1994 649 Radcliffe * Inculturation roads today? Would we meet him walking the roads with a beg-ging bowl, like a Jain holy man? Does not this culture challenge us to rediscover our own ascetic and mendicant tradition? Yet at the same time we foun'd that we wished to challenge some aspects of the Asian understanding of the guru. We do not expect the dis-ciple to submit to the master in blind obedience. As the provin-cial of the Philippines said: "The master must teach the disciple to learn to learn, to learn creativity, originality. If he stands on the master's shoulders it is to see farther." I think that Western culture poses particular problems with regard to.inculturation. You do not find theologians demanding that we be inculturated and adopt the norms of our society; yet that is often what is happening. I think that this is partially because it has become not just one culture among the cultures of the world. Since the fall of communism, it has become the one global culture which threatens to suck in and absorb all others in its vast stomach. Western consumerist capitalism is the culture which simultaneously embraces nearly everyone and excludes the vast majority. It touches most of humanity and shuts it out from its promised land. It sells everyone a TV so that they may see par-adise and then forbids them to enter. For me a symbol of this was a visit to Soweto a couple of years ago. I wandered about this sad and exuberant place, this great township of some two million African people, which was not until recently even marked on South African maps. I came across a school and ambled in. The children ran to me shouting what I thought was some obscure African word, "ninja." It turned out to refer to some strange turtles that are the heroes of the then latest TV series in the United States. They had cups and T shirts and even shoes covered with pictures of these ninja turtles. These children were offered the culture of American TV and told they could never belong. I think also of the endless queues of people waiting in Moscow to buy a McDonald's hamburger, a week's wages for this "holy wafer" of Western culture. Do'we Dominicans wish to be radically inculturated into this culture? Will this add new riches to our religious life? This is a culture of wealth, not just of wealthy people but of the glory of money. Perhaps more radically than in any other society, the poor cannot properly belong, since they are by definition those who have failed. Their fate is invisibility. Of course, I do not for one moment deny the wonderful things that this culture has produced 650 Review for Religious and its real inventiveness, its tolerance for human difference, its love of human rights, and so on. But I would still suggest that we religious must resist inculturation here and be with those who do not belong. But do we? This is a question I put to the superiors of the Dominican Leadership Conference in the United States last week. Even the language we use suggests we are sucked into an alien view of the world. The Prior Provincial becomes part of "the Administration," a sort of chief executive; the brethren become personnel, and instead of a love of poverty we have end-less discussions of budgets. Maybe the vows of our religious life are in such radical contradiction with the values of the consumerist West that we can thrive as religious only if we opt out, become out-culturated! Chastity seems puerile, poverty absurd, and obe-dience infantile. I also think that it is interesting that this matter of poverty illustrates the ambiguity of the relationship of the Gospel and culture. In India there is precisely a religiou~ tradition which respects poverty and which invites us to embrace it; in the West there is a culture of wealth which we are invited to refuse. Inculturation is then both an embrace and a challenge. And it must be so for the identity to which we are called as Christians is beyond our naming. Who we are is a mystery hidden in God. For, as St. John says: "My children, we know that we are God's children now, but we do not know what we are to be. We know that when Christ appears, we shall be like him" (1 Jn 3:2). Inculturation and Creativity I was fascinated by the argument between professors Pawar and Mataji the first evening. As a good Dominican, I love an argu-ment. It was wonderful to hear someone challenge our assumption that inculturation was a good thing. We seemed to be faced with a dilemma: to inculturate and risk assimilation or to stick to our own traditions and culture and go on being foreigners. Do you do what the Buddhists do or follow the Roman rubrics? What a sticky spot to be in! It is my own view that this is a false dilemma, for it only faces us if we make the mistake of thinking of culture as something frozen, stuck, immobile, like a pure white ice cream in a cultural deep freeze. Here you have some set and eternal thing which is Indian culture, whose practices you either adopt or remain a foreigner. Septentber-October 1994 651 Radcliffe ¯ Inculturation Perhaps the magic of Indian culture for me is precisely its complexity and fluidity, forever old and new. This is symbolized by what I have heard from the window of my room. In the evening I heard the sound of the music of some Hindu festivals; maybe it was for the festival of the goddess. Mixed with the beat of the drums was the rhythm of one of those endless trains on that net-work of railway lines holding the subcontinent together. In the early hours I have heard another train, whose hooter strangely resonated with the early morning call to prayer of the mosque, perhaps played on a tape recorder. Every culture is alive in a con-stant state of transformation, of meeting other cultures and absorbing or rejecting them, of remembering old ways and invent-ing new ones. Any culture which is worthy of the name is complex and fertile. Think of Jewish culture. The whole history of that culture is one of interaction, of the absorption and rejection and transfor-mation of ideas from Egypt, Canaan, Babylon, Assyria, Persia, Greece, and Rome. There never was a pure Jewish culture which you could pop into the deep freeze, any more than there is a pure English or Indian or Japanese culture. If there were, they would be brain dead. They bubble away like Irish stews, constantly evolving. How does the incarnation, that epitome of inculturation, take place? It is through the most acutely creative moment of human life, in the conception of a child. God pitches his tent among us by meeting us in our most deeply creative moment. God becomes one of us at the moment that we make something new, present in the fertility of a woman. And it is always so in any true moment of inculturation, for a culture is most alive, most itself, where it is most creative, just as a tree is most alive at the tips of its branches. The challenge of inculturation is to be there, sharing in its inventiveness, sharing its exploration. The choice is not to adopt a given Buddhist or Hindu ceremony or carry on with a Roman one: "Do we say the rosary or sing a mantra?" We enter it as it makes things new, for then something may be born which is utterly Indian and utterly Christian. The most wonderful example of that was given to us in the Indian dance of the life of Jesus that we saw the other night. I think that this was more than a synthesis of the Indian and the Christian. It was mating which brought to birth a child which was completely of both its parents. What it meant to be Indian was extended and deepened in that dance, and what it meant to be 652 Review for Relig4ous Christian was expanded. Such moments make us more Catholic. When I saw those wonderful finger movements I understand what it might mean to celebrate that the "finger of God is upon us." Never have l seen the mystery of the resurrection so beautifully evoked. Afterwards I asked myself why. Why was I so touched? I think that it is because for us the resurrection is the resur-rection of the body, and so it is most radiantly evoked in the dance of the bodies, expressed in the stretching of our bodiliness. The dancers said that their dance is prayer. One might say that our bodiliness is made prayerful. V~rhat better way to evoke the Resurrection in which the Body of Christ is utterly transformed into per-fect praise? Let me give you another example. Everywhere I went in Central America earlier this year I was struck by the thriving popular culture. Our Dominican students wrote poems, painted, composed music. When I asked the pre-novices in E1 Salvador to tell me about their society, they spontaneously composed five little plays, including one about the visitation of a contemplative monastery of Dominican nuns by the Mother General, Mother Timotea. Here one could imagine an incultur-ation of the Gospel, because here there was the fertility of doing something new. The example 1 loved most was that of a Haitian cross, painted by a peasant in our parish in the central moun-tains. It made the cross into a via crucis, along which walked a peasant, walking the way that all Haitian peasants must go, a path of suffering. But at the center of this cross was a flowering palm tree; the dead wood bore fruit. And behind the hills one could see the glimmerings of a new dawn. Here was a symbol so old and so new, the glorious and beautiful cross, pointing one back to the flowering crosses of the Middle Ages and earlier, and yet so Think of Jewish culture. The whole history of that culture is one of interaction, of the absorption and rejection and transformation of ideas from Egypt, Canaan, Babylon, Assyria, Persia, Greece, and Rome. September-October 1994 653 Radcliffe ¯ In~dturation new and so of just-this-moment-and-culture. Yesterday we saw the flowering cross in the philosophy house of the Carmelites of Mary Immaculate. In theology one could think of Thomas Aquinas grasping and transforming Aristotle and giving us a the-ology which is utterly Aristotelian and utterly Christian. Surely it belongs to our Dominican way to love what is simul-taneously so traditional and so fresh, this beauty "so ancient and so new--the ever fertile tradition. As Matagi said, quoting a Chinese proverb: "Find your roots and then fly." The Enlightenment, because it rejected tradition, drove a wedge between our feet and our wings. So the challenge of inculturation is surely to be there where the action is, there where there is intellectual and artistic cre-ativity, so that we may make something which is both utterly our own and which belongs to the culture. In any culture we must seek out the thinkers, the artists, the explorers and sit at their feet so that they can help us to make something new. It does not even matter whether they are believers are not. And this involves courage and trust. We must let people exper-iment, try things out and sometimes fail. We have the liberty to make mistakes. ~re must not fear failure. One famous theologian, I forget whom, said that one cannot contribute a single theolog-ical insight unless you make a hundred mistakes. There can be no creativity if you are afraid to play a bit--homo h~dens, playful humanity. And you cfinnot play around if you are afraid of falling on your face. You cannot dance if you are always afraid of stand-ing on another's feet. An interesting question to ask is this: Do we dare to accept young men and women who might wish to venture a bit into the unknown? What do we look for in vocations? Do we wish them to be nice and safe, people who will not rock the boat? Do we dare accept the rather difficult ones, who will certainly be a prob-lem but who might, just might, be saints? It is good to imagine how we might have reacted if some of our great predecessors had applied to join our province. What would we have written about them after their novitiates. St. Thomas Aquinas: "Eats and thinks too much. ~Refuses to join in communal sport and play basket-ball." Jordan of Saxony: "Always writing to a Sister Diana; he will have problems with chastity." Catherine of Siena: "Too fond of the brethren and thinks she hears voices. Bad start." Fr~ Angelico: "We cannot afford the paint." Savonarola: "We cannot afford the 654 Review for Religious books; he keeps burning them." Las Casas: "He stirs things up too much." Martin de Porres: "His obsession with people at the door upsets community life. No sense of obedience and said that it was less important than charity. Troublemaker." And what would we have said of Dominic? Would we have let him in? Would we? You might think that we Dominicans who so care for the truth should above all fear error. On the contrary, it is because we believe that the Holy Spirit is poured upon the people of God that we can dare to risk getting it wrong, for the church will tell us when we do. History suggests that sometimes it may say that we are wrong when we are not. That is the pain of bringing about the new. The point is that we can play with confidence. I can play with ideas and search and experiment because it does not all depend upon me. It seems to me that the adventure of inculturation is inseparable from that strong sense of our wider belonging in the Order and the church. It is because we belong that we dare to be free. If we are neurotic about making mistakes, as religious often are, then it suggests we do not believe in Pentecost. Look at St. Peter, our rock. He hardly ever got it right, and the church did not collapse. The challenge of inculturation is surely to be there where the action is, there where there is intellectual and artistic creativity, so that we may make something which is both utterly our own and which belongs to the culture. Let Us Talk to One Another The sort of process that I am envisaging, of being creative and imaginative, of experiment and taking risks, will, of course, be painful and disturbing. It will create moments of conflict and uncertainty. One person's inculturation is another person's betrayal. Just think of sexual ethics. Do the official sexual ethics of the church represent a refusal to enter the modern world, as Septonber-October 1994 655 Radcliffe ¯ Inculturation most of my young friends seem to think, or a prophetic stance against a degradation of the body? Should we inculturate and have lots more sex and make many of the young feel more at home or be a counter-culture which might exclude the young for whom this is incomprehensible, but be a witness to the Gospel? Another example: when I was a Dominican student in Paris twenty years ago, the brave and prophetic thing to do seemed to be to give up the habit, live in an ordinary, fiat and get a job. Today it looks rather boringly conformist. Any experimentation, any creativity, will involve painful dis-agreements, dissension, mutual puzzlement. "This is not the Order I joined, some may say. And so it has always been, ever since the beginning, ever since Peter confronted Jesus when he began to walk on the way to Jerusalem; ever since Paul confronted Peter at Antioch for refusing to eat with the Gentiles. There is nothing new in such conflicts. ~,~hat matters is whether they are fertile, fruitful. Do they lead us to truth? I. believe that we should never embark on such a course of experimentation, of incultura-tion, if we do not dare to talk to one another. And do we, do we dare to talk and listen? One of things that has most struck me during this last year of wandering about the world is just how much our church is marked by silence. It is not the meditative rich silence that Matagi can teach us. It is not the silence of our contemplative nuns but the silence that comes of fear. I believe that what most afflicts us is a fear of debate. It is not that people do not make statements; there are statements about dissident theologians and statements by dis-sident theologians. The papers are full of denunciations and counter accusations, but this does not add up to much of a con-versation. Surely we should be among those who, as at a dreadful tea party, try to get the dialogue going! We are one of the largest and most diverse religious families in the church. Where else could one find such a diversity of peo-ple, brethren and sisters and nuns and laity, contemplatives and actives, academics and pastoral people, progressives and conser-vatives? If we cannot take the risk of talking, then who will? And yet sometimes at the heart even of our own communities, where three or four are gathered together in Dominic's name, there may be silence in the midst of them. As I endlessly repeat as I wander around the world: we do have a tradition of dialogue, of disputa-tion. And, as you can see in St. Thomas, this is not founded on 656 Review for Religious ham~nering your opponent into the ground, but arguing with hi~n so as to learn frmn him or her. Central to our tradition is the belief that you might argue with someone precisely because you dare to hope that he or she may teach you something. Who was that holy man who grabbed his opponent and said: "I will not let you go until you teach me something"? We should wrestle with the other as Jacob wrestled with the angel, so that we may demand a blessing. We must dare to raise the question of truth. It is our motto. In much of modern Western culture, this is a word which one may hardly breathe. To question the truth of another's utterance, is to put them into question, is to question their value, their right to be. If someone tells you that he/she is really a Martian who has come from outer space, then you must merely reply: "Honey, if you are comfortable with that idea, then it's fine by me." But we Dominicans ought to dare to raise the question of truth not because we know it all, but because we hope that together we may discover it, and so we respect the other enough to say some-times: "I believe you to be wrong." It is not worth saying to any-one: "I think that you are wrong," unless you believe that it matters what they think. It is too easy to say in ecumenical discussions that we all believe the same thing deep down. There would be no point in dialogue if it were so obviously true. The first stage of friendship is discovering how ~nuch you are alike. The second is daring to see how much you differ. The third may be the revelation that in the hidden heart of the unspeakable God, we are indeed one. And so, to conclude, I would suggest, indeed I would argue, that if inculturation is not just selecting items off some cultural supermarket shelf--"1 will have a Hindi bhaja,1, one item of Buddhist meditation and a Christian Eucharist, please"--if it is a thoroughly creative business, then it asks of us a twofold courage: the. courage to experiment, to play, to risk failure and mistakes. But there is also the equally deep courage of talking to one another, in the pursuit of truth that transcends us all. Do we dare? September-October 1994 657 J.J. MUELLER Second-Stage Inculturation: Six Principles of the American Mind Anew day has dawned in the understanding of the rela-tionship between the gospel message and culture. Vatican II officially used the word culture for the first time as a theolog-ical category in the process of evangelization.' Soon after the council, the word mculturation became widely accepted to describe bringing the gospel into a culture. Simply said, culture described the human fashioning, working, and making of an environment wherein and whereby people survived, lived, and developed val-ues and meaning in their lives. Languages, symbols, institutions, and rituals were integral components of every, culture. The church recognized that people could hear the Good News only in the light of their own cultural ambient. As a result, culture tended to be dealt with as the world out there, synonymous with an observable society, and could be examined empirically. This was the first stage of our thinking about inculturation. A new day has dawned and shines its light upon a second stage. Two features characterize this second stage. First, we are now moving from a world "out there" to a world "in here," that is, we understand culture to impact the nonobservable world where our thoughts, feelings, presuppositions, and assumptions about life take shape. Secondly, we are not talking about the gospel J.J. Mueller SJ, associate professor of theology, at Saint Louis University., is the author of Practical Discipleship: A United States Christology (Collegeville: The Liturgical Press, 1992). His address is Department of Theological Studies; Saint Louis University; 3634 Lindell Blvd; St. Louis, Missouri 63108. 658 Review for Religious coming to a pagan land, but about believers talking to believers across cultures. Regarding the world "in here," the first great missionary Paul expressed it well when he said that the gospel penetrates like "a two-edged sword that cuts between bone and marrow." ~re can add to Paul's words that the gospel cuts between our spirit and the culture through which we must express ourselves. Not only can no human being enter this world without simultaneously being born into a culture, but also the mind of every person can understand, judge, and decide only through a culture. The formative culture of the mind, then, is a domain where the gospel must enter. The new stage of inculturation is not talking about the gospel encoun-tering a non-Christian culture, but about Christian believers speaking to each other out of their respective cultures. One unasked-for consequence can be misunderstanding, with tension as its sign. Because we use the same words, communication is not necessarily clear, and different meanings are given and received. As an African proverb says, "We see with the same eyes but not with the same mind." While it is apparent that cultures differ, we seem to have operated as if minds were the same. They are not. The principles, assumptions, and expectations set up by the incul-turated mind differ from culture to culture, and it is here that the source of many tensions exist in theo Catholic church today. This article will present the culture of the mind I know best: the American mind. By using American I am referring to a person of the United States, knowing full well that it also refers to peo-ple of two continents. I am doing so simply because no other ade-quate adjective of United States people exists. Although the American mind is my example, I hope to make clear that the method used in this article is not limited to only one culture but is applicable to any other culture. The American mind, as with any mind, is principally formed by the society in which it lives. The word society is often used interchangeably with culture because a society is the largest and clearest designation of the common particularities that bind peo-ple together in a common identity. We do not say we are "Western" culture but "American" culture. Within the American culture exist dynamics of binding and formative influence. The principles of democracy as lived in the United States form the basic social culture of the American mind. This type of democracy is not identical to democracy anywhere else in the world, because September-October 1994 659 The word democracy has had a stormy ecclesial history due to differing contexts about what it means. it has a particular history and experience unlike any other. Nevertheless the principles that undergird this democracy are clear and found in the Constitution oft& United States and the first ten amendments to the constitution, the Bill of Rights. Six prin-ciples clearly operate in the American mind which, although not exhaustive, present adequately the tensions of intellectual incul-turation with which the American church is faced. I will present each one in turn by providing an explanation of what the prin-ciple means and then follow it by the events which have given rise to the spe-cific tensions within the American church, thereby forming a kind of profile of the American mind by the end of this study. Each of the six sections will proceed in two parts. The first part is an explana-tion of the principles, expectations, and assumptions that operate in the American mind. The second part begins with a ten-sion between the Catholic American mind and with decisions made by the Vatican. The tension with the Vatican mind is obvi-ously an important relationship to examine because it brings to the surface a series of misunderstandings that are deeper than a lack of knowledge, whose source lies at the cultural difference forming and filtering each mindset. It therefore focuses the dis-cussion so that people of other cultures can understand what is happening. In addition, the examples are international in char-acter and clearly represent cross-cultural exchanges that offer the clearest test cases for examining the workings of the American mind. The process, however, could be done also through exam-pies from other cultures, for example, American and Asian minds, or from dioceses and parishes located on East Coast and West Coast, or women and men's religious orders, in the case of an international group like Jesuits and how they actually interpret their religious life in different cultures. Most probably, the reader will see other applications. This article is not about championing American culture. That would be to impose one culture on another. My concern is much deeper, because if we are to find out how to be authentic and 660 Review for Religious responsible disciples of Jesus Christ we must come to grips with those unconscious yet dynamically present principles by which we filter all information, even religious. Therefore, in order to become more modest about our cultural limits--not to foist them upon others and to avoid any reverse American "cultural imperi-alism"-- we must shine the spotlight upon the culture of the American mind. Democracy The principle of democracy is central to the American mind and gathers the other principles together to make a distinctive unity. The American people express their principles of demo-cratic governance in the Constitution of the United States; today we are the longest-lasting and oldest democratic country still run by its original constitution. This longevity points to perduring cur-rents that are continually renewing themselves and that run deep in the American mentality. So too is it with Catholics, who came mostly as Europeans, thinking as Europeans; they gradually yielded this identity to a new American one. So goes the process of culture. The demo-cratic way of governance thereby became commonly accepted to the point of being taken for granted and, even more, growingly appreciated for its way of ordering the commonweal. As early as 1784, the first bishop of the United States, John Carroll, saw this process happening and made the prophetic statement that the religious revolution in America was "more extraordinary" than the political.2 Bishop Carroll argued with Rome for the indepen-dence of the fledgling church, but he was unsuccessful; the American church had only "mission" status under the Roman congregation Propaganda Fide until 1908. Democracy was not won or shaped easily in its two-hundred-year history. The cost was often war and bloodshed, with Catholics fighting and dying for democracy 'in every war. Mistakes were made, but Americans really do not disagree about the freedoms that democracy offers. Hence, the emotions of American people run deep on this subject. It is a form of governance and a princi-ple in which the Christian message can flourish. Tension: The word democracy has had a stormy ecclesial his-tory due to differing contexts about what it means. The main rea-son is that the European (and one must includ~ the Vatican) mind Septentber-October 1994 661 has interpreted democracy through the tragic and chaotic events surrounding the French Revolution, beginning in 1789 where the church suffered grievously; even the pope was imprisoned by Napoleon. The French Revolution became an example of the bankruptcy of the principles undergirding the "Modern World." In 1794 at the Synod of Pistoia Pius VI condemned this rage for "furious democracy" (Auctorem fidei). A century later, the Vatican warned against the so-called "Americanist heresy," again finding democracy an unacceptable way of operating. The twist this time was that the Vatican thought that democracy was inappropriate for ecclesial governance. The filter for the Vatican was again European democracy, especially as it was being proposed in France. It must be remembered that even such an extraordinary person as Pius IX, who dominated and determined the papacy in the 19th century, never left the papal states in his lifetime! In fact, the "Americanist heresy" was started in France, not in the United States, with the French mis-interpretation of Isaac Hecker. The bishops in America were con-fused by the 1899 papal letter Testem benevolentiae, and some objected that such a "description" did not find its place in the United States. Of far greater consequence, however, is the present turn to democracy by many countries in the world. The forms of democ-racy are not necessarily in the American vein, but are their own specialized types that belong to the same trunk of the tree. Nevertheless, the 19th-century lesson needs to be laid to rest. With the end ,of the Cold War, while a wave of "democracy" is going around the world, the Vatican continues to warn people in an antiquated way that "the church is not a democracy," a fre-quent but confusing ecclesial response given to Americans and others who raise concerns about undecided and open-ended issues, especially as they particularize themselves in each culture. This can hardly be called a "cultural imperialism" but a holding to Vatican II's clarion call to evangelize each culture. What, Americans ask, is the alternative procedure? A monarchical form of government, historically embedded in the European tradition? The question is not one of winners and losers, but one of where is God and the kingdom of God in all this. While Americans understand and even agree with the Vatican's underlying objection that religious truth is not up for a vote, nev-ertheless Americans are confused because many of the roles of 662 Review for Religious governance could be participatory. After all, is it not true that the Catholic Church has found fertile ground here, unlike anywhere else in the modern world, through the protection of democracy? "Why," the American asks, "would people want to keep and con-tinue with ways of governance that created problems like reli-gious wars, intolerance, and harsh judgments that lead to oppressing one religious group at the expense of another?" Americans founded a type of governance where these European traits were left behind. Something new and in contrast to Europe was established on these shores. Our experience of democracy raises serious questions that the uni-versal church has to address; it is not simply an American phenomenon nor an American triumphalism, but a search to value difference in what might be a non-Eurocentric model. The marvelous success story of the American church and its vitality, is related to democracy where rights, freedoms, and opportunities offer peo-ple the chance to participate in their own destiny as believers. Hence, fianericans have a graced expe-rience that says the principles of democracy are not antithetical to ecclesial governance. The outstanding German theologian Karl Rahner wrote years ago that, granted the church was not a democ-racy, nevertheless ecclesial decisions and ways of proceeding could be done democratically. It is a legitimate way of proceeding within the church. Most important for our consideration, one must remember that there is no other way for Americans to think than the way they have learned through their culture. What is the case in America is also the case elsewhere; a tension results when cul-turally foreign and intellectually alien forms of governance are imposed upon a people. The answer is complex and not one that I wish to address here, but it comes down to this: To remain truly Catholic is to be "universal" and thereby to grant to others the legitimate and welcomed influence of culture upon my/our faith. My point, however, is to examine the unexamined starting point Americans have a graced experience that says the principles of democracy are not antithetical to ecclesial governance. September-October 1994 663 of our mental culture: If the gospel is to be truly inculturated, the question of democracy as the beginning point of under-standing the gospel message must be taken on clearly and with respect. 664 Due Process If everyone is to be treated as an equal who has rights before law and society, then Americans expect that the manner of pro-ceeding is honest and fair to all concerned. This means attention must be given to the various forms of due process. The Asnerican Revolution of 1776 was ignited because of British abuse of power which taxed the colonists without representation. In response to a painful lesson learned from. being oppressed, the U.S. Constitution included principles in determined opposition to any authoritarian and totalitarian governance and in so doing accepted the principle of due process. Hence fairness for everyone was guaranteed by law, including the right to be presumed innocent until proved guilty, to be tried by a' jury of one's peers, to know one's accuser, and to be represented by counsel in a court of law. Above all, fairness included the right to information, freedom of speech, and the power both to elect judicious officials who would uphold these rights and to remove any official who violated them. Whether a president or a pauper, every citizen is equal before the law. These protections are human acts of a culture that seeks to guarantee as far as possible that truth prevails. Above all, it is fair to everyone, and no one can claim a hidden truth or secret agenda of a special process. Because the process is common and follows the same rules, the innocent and powerless are protected while the powerful and privileged are not allowed unfair advantage or tyran-nical sway over citizens. Tension: Because Americans operated on the non-European principle that peopl~ are innocent until proved guilty, Americans regard ecclesiastical censuring as a serious judgment that requires due process to be observed. If due process is violated, then the act is considered authoritarian in the most arbitrary sense of the word. Americans recognize that people of goodwill have differences of judgment and actions, but, if the truth will prevail, every person has the right to explain and defend his or her actions. All per-sons deserve this basic dignity, and so does the community from Reviezv for Religion,s which they spring. It is too easy to bash Banerica for individual-ism and not see the heroic, countercultural struggle of kanerican Catholics to form communities. And certainly, when it comes to something as important as faith, Americans assume that any eccle-siastical censure would be at least as respectful of persons as their culture is. Americans, painfully and confusedly, have found decisions from Rome violating due process. A few examples that have angered Americans are these: the censuring of Archbishop Hunthausen of Seattle; the silencing of creation-centered the-ologian Matthew Fox; the removal of Charles Curran from his teaching position even though the allegations date over a twenty-five year period (the formal investigation began in July 1979) and he had not taught in the area of sexual ethics for fifteen years; and the requiring of a "mandate" for teachers of theology, which puts the entire Catholic university in jeopardy. (Ironically an act the enemies of Catholicism could not do for over two centuries might become a reality through the imposition of European Vatican principles on the American context.) In these cases, accusers remained anonymous, secret letter campaigns to the Vatican held disproportional power, actions and judgments fol-lowed in secret, and unilateral silencing for a year was imposed on theologians as a test and act of obedience; and quite beyond the demands of faith an additional test of loyalty such as an oath was required of theologians as if the sacrament of baptism were not enough for faith. An~ericans find such actions heavy-handed, clash-ing with the deepest rights to which peoples are entitled. "Fairness" is multifaceted and certainly indicative of the gospel message. American Catholics feel their own integrity is violated when a basic human right and clearly a gospel requirement, a spiritual and human boundary deep in the inculturated psyche, has been disregarded. Certainly a gospel-oriented church is not looking to squelch such rights, yet the outrage is there. Attention to the culture of the mind is the place where any movement for-ward can be made. In front of the American public and on front pages of news-papers, the church unfortunately seems to be cast in a role where it is more guilty of human-rights abuses than secular society. American Catholics feel compromised in their witness to the gospel because of such action. My purpose is not to put blame anywhere or defend one side or the other but to point out the September-October 1994 665 tension and the culture of the mind that has to be dealt with if we are to enter into a deeper encounter with Christ. A new dawn requires the examination of how the gospel is received, judged, and preached in a culture. Equal Rights ~qlile everyone is not created equal in talents and opportu-nity., everyone shares in equality, of personal rights before the law. For example, that people are born into a social class (lower, mid-dle, upper class) should neither reward nor condemn them. Persons can seek their own pursuits of life, liberty, and happi-ness. As a result, Americans ensure opportunities such as manda-tory education to level the mountain of privilege and fill in the pit of poverty, to create a playing field of possibility based on merit. Hence, openness to the future, new possibilities, and change are characteristically strong Mnerican attributes. American children are raised with encouraging dreams such as "X~rork hard and you will be a success; . Make something of yourself; . Be all that you can be;" "You too can grow up to be president of the United States." Still, we are not naive about these dreams. We have learned that within our country upward possibilities have down-side problems, even unsurmountable for some, and that in our foreign policies we have failed to grasp the different cultural struc-tures of meanings and values. The principle, nevertheless, remains that people are equal and that the future can be shaped by our human decisions. The question remains: Who will decide? Aanericans do not want it done by the tyrannical few. Americans have faithfully championed this position and insisted on it for two centuries. American Catholics helped shape this ideal. A long-standing and troubling conflict about equality has been the gender issue. I do not think it is possible to understand the gender issue in the United States without understanding some-thing of the racial issues which are part of the same cloth. With respect to the race issue, the bloody and soul-searing Civil War (1861-1865) resolved the legal question of slavery in favor of emancipation. The painful legal struggles afterward led the Supreme Court in 1896 to the divisive "separate but equal" clause that allowed over a half century of civil racism. It was finally reversed by the Civil Rights Movement in the 1960s led by Dr. Martin Luther King Jr. Americans "know this history and are being 666 Review for Religious increasingly sensitized to the racism at work deep in the fabric of society. The gender issue has become a connected issue where the lack of equality has been a reality that cannot be ignored. The equality of women is a world revolution that, in America, predates the founding of the United States. In the 17th century, New England's Anne Hutchinson explained religious experience through a woman's experience and was forced to flee. Two cen-turies of women's advocacy has culminated in recognition of women's equal rights. Today, equal-rights legislation dominates business, education, government, and every facet of personal rela-tionships, including new laws against sexual harassment in the workplace. Notwithstanding the many personal sexual prefer-ences that the law must deal with, the legal principle in the gen-der issue is clear: Gender is not to be a barrier in freedoms and the opportunities to exercise one's talents. Now even little girls can be all that they can be and dream of becoming president. Tension: In the search for basic equality, Americans find priv-ilege based on race or gender an inequitable, unjust principle upon which to make distinctions. Catholic life, unfortunately, not only reflected but supporte'd many of these unjust positions. The list includes the discouragement of indigenous vocations to priest-hood and religious life, and "separate but equal" racial policies where congregations were racially segregated, even by pews. These historical realities are not just a bligh't on the history of the American mentality; they make us more sensitive to our sin-ful past. The feminist movement is another case in point. Why women could not be altar servers, and crossbearers, have their fe(t washed at Holy Thursday liturgy, preach, or enter into ordained min-istries of diaconate and priesthood, bishop or pope, simply because of their gender, is not clear to Americans who want to under-stand. American Catholics, while perhaps agreeing with the con-clusion, find arguments based on gender not only unconvincing but sexist, and not gospel. This point of tension is awkward and difficult for everyone, as we all know. For the American mind, it is not, therefore, a way of proceeding to declare topics' on women "nondiscussable." Truth demands, Americans think, that such top-ics should be discussable to proceed forward and arrive at an understanding of the truth. Equality implies that women's expe-rience, like racial experience, be listened to as they encounter the living, loving God, even if it is awkward and uncomfortable for Septentber-October 1994 667 women or men. Otherwise, Americans cannot help but see the ecclesial policies as acts of unilateral power and authority, to con-trol others, not principles of service and truth to free people to encounter the risen Lord. In the church we cannot trivialize the difficulties of equal rights, whether racial or gender, or unas-sumingly accept any solution where there are racial or gender winners and losers. Then everyone loses and the gospel is lost. We have to find another way out while holding on to equality of the rights of believers in the community of believers. The Right to Choose Americans value the right to choose as an important exercise of their maturity and responsibility. The right of self-determina-tion is not necessarily individualistic or selfish; one can commit one's self to community, the common good, relationships, and religion. It even respects the right to .make decisions and be wrong. The first experience of American Catholics was their choice of religion. Catholics fought for their right to belong to their religion, form organizations, and associate with whomever . they wished. The right to choose is a most powerful belief in the goodness and willingness of a citizen to contribute to the common good. Tension: Here is one of the truly difficult tensions for con-temporary American Catholics. Take the example of birth con-trol. On the one hand, the Vatican that told people that they were spiritually mature enough to form and follow their consciences has, on the other hand, seemingly reversed itself by telling peo-ple what their conclusion and decision should be. I am not speak-ing about the arguments about birth control, or making any judgment about it; my aim is to shed light on why there is a ten-sion for Americans. People cannot be given the right to choose and then told they have no right to choose. Their reaction, pre-dictably, is confusion over the double messages being given. Americans are no strangers to disagreement, but they expect open discussion of the problems and the marshaling of all the data (his-torical, anthropological, theological, and so forth). When differ-ent choices are possible, people have the freedom to make them to the best of thei.r consciences. One other example which is not in the ethical sphere is the selection of bishops for dioceses and priests for parishes. Without 668 Review for Religious local participation by the people, the choices often seem capri-cious, whimsical, punitive, or mysteriously rewarding. Giving rea-sons for the selection, even asking for consultation in the process where it concerns a parish or diocese, seems proper. If people are not consulted in their own affairs, then their conclusion is that someone has something to hide or that such decisions are simply autocratic and arbitrary, something to be disregarded as irrelevant because the decisions speak for only few decision makers. This is not a request for democracy, say American Catholics. If, as the Catholic Church teaches, the Holy Spirit resides in all believers, then why act as if it belonged only to a few? The challenge is how to give voice to people open to the Holy Spirit. Americans desire to con-tribute their.understanding of the Spirit to the entire church and to listen to other cultures' under-standing and contribution. At the same time Americans recognize legitimate authority in the pope and bishops to make decisions with necessary knowledge and perspec-tive. It would seem some cooperation of the two ways of pro-ceeding might be a way to go forward with mutual dignity and trust. It would be, moreover, a beacon of trustworthy light to our dialogue with other' Christian and non-Christian ecumenical groups. In the church we cannot trivialize the difficulties of equal rights, whether racial or gender, or unassumingly accept any solution where there are racial or gender winners and losers. Voluntary Participation Americans reject forced participation and prefer the freedom to participate in the types and varieties of work that they choose. Voluntary participation by i;avitation has always been part of the American Catholic church and is one of its most distinctive but unheralded trademarks. In his first pastoral letter (1792) Bishop John Carroll wrote that voluntary support had to be asked of the faithful because there was no tradition of civil support, an unusual Sept~nber-Octobcr 1994 669 circumstance but a reality continuing to this day. The reasons for a voluntary church are easy to understand. Nations like France, Spain, and Portugal were responsible for the support and evan-gelization of their new mission territories. Rome had little say, and policies were actually up to the nations to enforce. The result was financial support that made evangelization dependent upon the secular nations. No such relation ~xisted in the "Protestant" colonies in America controlled by the Church of England. The Catholic church was not allowed to operate openly, and people had to take oaths to uphold the monarch as the sovereign head of the church. It was an easy way to keep pesty Catholics out of the colonies, especially "papist" priests. As a result, finances were held in the name of lay people who paid for the support of both the church and clergy. This situation, incidentally, spawned the first great crisis in the American church, the problem of lay trusteeism where laity held the property and appointed pastors. The bishops broke this system in the 1830s, and the trend to centralized power in the episcopacy began) The virtue ofvoluntarism, nevertheless, gave rise to unparalleled accomplishments with hospitals, orphanages, soup kitchens, educational institutions, and charitable organiza-tions of every kind. Most often, religious orders provided the people to start and maintain these institutions. Initially most of these religious came from Europe, with American-born religious gradually taking their place. This story is one of the greatest con-tributions to American Catholicism. Tension: American Catholics know from their cultural condi-tioning that money is power, given in support of those appeals, needs, and cases that one deems desirable. Americans feel, how-ever, that the church operates with a double standard, namely that it is only too ready to accept their money but not their expe-rience. A growing tension occurs, then, if people feel their finan-cial support is either mismanaged or used against them. For example, the recent international financial scandals Of the Vatican by Bishop Marcinkus hit Americans doubly hard. First, Americans saw that this trusted Vatican official seemed to use church money more like a Wall Street broker than a churchman. How could this be allowed? Some call the lure of holding the purse strings the curse of the "Judas touch." Secondly, Mnericans were out.raged ¯ that it was an American bishop who was in charge. Whereas Americans have trusted the papacy, bishops, and pastors with the 670 Review for Religious disposal of money, such scandals only reinforce the idea that the clergy, as financial overseers, are naive, even irresponsible, about money. Unfortunately, too many examples abound to support their judgment. Because Americans consider their voluntary finan-cial support as an important act that demands fiscal responsibil-ity, they demand fiscal expertise, management, disclosure, accountability, and even consultation about its use. That means sharing power. Is the Vatican ready to do this with the laity? How are we to configure such cooperation? At the same time, if Americans feel the money is used against them, then they will refuse to give. For example, women have a seldom-mentioned illustrious and even heroic history of voluntary generosity in this country. If women feel sexist policies against them, they will likely refuse to give not only their time but also their money to support such a situation. Americans, unlike a state that supports a church, give voluntarily and expect to be treated with respect in every phase of their lives, not just in the financial area. If there is only a financial regard, as many American lay people in the parish have concluded, then Americans bristle because it is only their money that church governance wants. To an American this message would be one of utter disrespect and manipulation, totally against the gospel, whose message the peo-ple asking for money are supposed to be upholding. Thus, in the voluntary American system, the littlest person giving and not the bulging pocketbook has to be respected. If the dignity of the vol-untary gift and the person giving are to be upheld across cultures, then the two cultures of the mind, kanerican and Vatican, need to address the implications and meanings involved from both sides. Tolerance and Plurality United States Americans live in a pluralistic culture that accepts the principle of tolerance, not as an end in itself but as a precondition for moving forward and presenting the truth. Catholics of Maryland and New York were instrumental in shap-ing the original type of toleration that was later adopted in the U.S. Constitution. It meant a separation of church and state, but it accentuated the belief that people could converse with one another and at the same time live their lives according to their own beliefs without fear. This principle of toleration, while born and bred in/Mnerica, achieved universal church recognition only September-October 1994 671 after one hundred years of continual restatement, when it was finally accepted in the Vatican II document "Declaration on Religious Liberty." But even here John Courtney Murray, the architect of the document, cautioned believers that the document applied to people outside the church, not inside it (emphasis mine). This article argues for the beginnings of the discussion inside the church, especially from the view of the particular American cul-ture from which this society works. This principle of toleration recognizes that there is a cultural diversity within th~ United States which still remains the most ambitious experiment in diversity by any nation in the world. If it works, itis because the principle of toleration and the gover-nance by democracy has allowed it to work. Tension: Americans know that, despite the best of intentions, relationships fall apart. The question is whether to look back-wards to the past and try to assign blame, or to look to the future in building the kingdom for the future. The factors are compli-cated and complex, and judgments that punish people for trying to find solutions are not acceptable. For people trying their best, tolerance of their decisions before God may be the most Christian response possible. Americans clearly want lifelong commitments, not shallow, expedient ones; but if they do not work out, then people are encouraged to pick up the pieces and do their best. Roman canon law, which is certainly not kanerican law, holds to principles of the unbreakable relationship in marriage and priest-hood. This is good and one side of the human hope. But rela-tionships change and do not always last forever. In annulment cases many Americans find it a violation of their integrity to have to adnfit that a first marriage did not exist. It did exist and they did their best; it did not work, despite their desires that it would be forever. People can live in the past or the present. Americans fol-low Christ by picking up our lives and by trying to be the best lov-ing people we can be, now and in the future. Too often many Americans decide not even to go through an annulment pro-ceeding; others simply stop practicing because they feel judged and condemned in trying to uphold Catholic principles, kanericans ask the question: Could there not be other ways of dealing with these good ends from both sides? With regard to priesthood, a priest who asks to be laicized and who has faithfially served the people of God for twenty-five years must admit that he really did not have a vocation. For many 672 Review for Religious priests who have left, even to sign such a statement is at the cost of personal integrity. It is not true that they did not have a voca-tion to serve as a priest those many years. IA~hen married men become deacons, they do not renounce their married vocation. Cannot, Americans say, vocations be not eternal but changeable calls from God to be and go in other directions? If not, where would Abraham be? Francis of Assisi? Ignatius of Loyola? Mother Teresa? In a related issue of confusion, Americans ask why mar-ried Anglican priests who are trained and lived years in another tradition can become married Roman Catholic priests, while faith-ful Roman Catholic priests who live and love the Catholic tradi-tion want to marry but cannot? Is it necessary because of law to pursue and establish blame such that one person is a "winner" at the expense of another as a "loser"? Americans recognize that vocations can be forever, and people desire this; but life and rela-tionships change. When they do, the conflict for the Vatican becomes maintaining a principle of life commitment, while the conflict for Americans is to recognize change that they might not understand and yet not judge but encourage the person to find God in these changed circumstances. When faithful people's integrity is violated, there might be other ways to understand and deal with these issues. To understand where God is may require learning the culture of the mind. Conclusion These six principles are not meant to exhaust the profile of the American mind. They are, however, six principles that operate within the culture and are formative in how Americans think, live the gospel message, and act in the public domain. A new day has dawned as the second stage of inculturation is taking shape. It is a stage that focuses upon the inner world of culture which forms and filters our understanding. There is no other way for Americans to live. To be in a culture is to be fundamentally influ-enced by it, and Americans are trying to be faithful to the total demands of the gospel message. The way people think, therefore, is not the end point but a starting point. It is only by examining our mental culture that we can truly understand the gospel mes-sage and neither impose one culture upon another nor assume that we are all the same. We will be able to hear the voice of Jesus calling in its many inculturated expressions. Septonber-October 1994 673 Mueller . Se~ Nevertheless, tensions will continue. In this second stage of inculturation, two areas of concern will figure prominently, and I will use the American mind as the example. First, American cul-ture has an identity separate from Europe, just as other coun-tries, even with democracies, differ from America. Thus principles, assumptions, and presuppositions are bound to be different. If this is the case with cultures united in the larger Western main-stream, then how much more challenging will it be for cultures in Africa, India, Asia, and China? Secondly, and this follows from the 'first, the church may find itself in a double bind: The Vatican governs by one set of principles and the culture by another; this often results in strong tension or even opposition. The one goal for everyone is to be the best disciple that one can be. The church is now in a second stage of inculturation, begun at Vatican II, where it must listen to the Holy Spirit through inculturated believers and find ways to bring forth God's work in new cultural wineskins. While we do not have a crystal ball to see into the future, we do see that the future depends upon a cross-cultural contribution that respects the differences in the culturally conditioned mind. We must struggle to be sure that, in Africa, India, ~s'ia, Europe, and America, though we do not look the same exteriorly or express ourselves in identical terms interiorly, we share the same discipleship in the Holy Spirit. In order to find this necessary unity of the church, then, we must make the turn to the interior culture: the inculturated mind. Notes ~ Certainly, it raises questions about the inculturation going on within the Vatican mind. See the Pastoral Constitution on the Church in the Modern World (Gaudium et spes), The Documents of Vatican H, ed. Walter Abbott SJ (New York: America Press, 1966), chapter 2, paragraphs 53- 62, pp. 259-270. 2 James Hennesey SJ, ~'Catholicism in an American Environment: The Early Years," Theological Studies 50 (1989): 664. 3 James Hennesey SJ, "American Catholics (New York: Oxford University Press, 1981), pp. 93-100. 674. Review for Religious J. PETER SARTAIN The Challenge of Priestly Leadership I went through the seminary when it was not yet con-sidered necessary to teach administration and manage-ment skills to future priests. It was not that such skills were considered unimportant, for in fact some of the sem-inary faculty were excellent mentors in administration. There was simply no formal course in the administrative aspects of priestly ministry; I suppose it was assumed that we would eventually learn what we needed to know by observation and imitation--perhaps by osmosis! Even now, while I am a strong proponent of formal training in administrative skills for seminarians, I do not expect that such training will completely prepare them for the task; facility in management will come only with experience in managing. Moreover, I have come to realize that the fun-damental issue to be addressed in seminary formation is not administration or management, but leadership. When I was first assigned to a primarily administrative position some years ago, I was often frightened and bewil-dered with certain sensitive tasks. I am diplomatic by nature, but that was not enough. In a directed retreat one year I sensed God calling me to develop my own style of leadership, one that was both consistent with my person-ality and integral to my priestly vocation. The retreat experience confirmed my belief that there should be some-thing unique about the way a priest goes about being a leader. J. Peter Sartain is pastor of Saint Louis parish in Memphis and serves as vicar general of the diocese. His address is Saint Louis Church; 203 S. V~rhite Station Road; Memphis, Tennessee 38117. leadership and authority September-October 1994 675 Sartain ¯ The Challenge of Priestly Leadership During the years I ministered primarily in administrative positions I was often asked, "Do you think you will ever get back into pastoral work?" This article is a reflection on the ministry of leadership entrusted to priests, since their leadership role is at the heart of their call to holiness. Excellent resources are available to improve administrative skills--just treatment of church employees, man-agement principles, techniques for conflict resolution, and the like. I know the value and importance of such resources, and I assume that insofar as a priest is called to administrative leader-ship he will make proper use of them. Some insights into priestly leadership I have gained through the years have challenged me to grow in holiness. I will add a few practical exhortations gleaned from experience. Seminarians would benefit best-from the study of parish administration were it considered in the broader context of leader-ship. Whatever the particular ministry a priest is called to exer-cise, he is a leader. At times his leadership will occur in a parish setting, with its concomitant administrative responsibilities; at other times he might be appointed to a primarily administrative position. No matter what the job, the priest's leadership should always be rooted in prayer and sacramental ministry, especially the Eucharist. The question always struck me as misguided. Perhaps the questioner intended to ask, "Do you think you will ever get back into parish work?" But even then the unspoken implication was that only parish work is truly "pastoral" or, more fundamentally, "priestly." As pastor I have discovered a clear continuity with my years as a church administrator; there are not two priesthoods, two leaderships, but one. First I am a priest. I am a man called to accept the grace of holiness, to pray and preach and celebrate the sacraments with devotion and a clean heart. I am also called to be a manager of people and departments, a strategic planner, a creator of budgetsi' and a convener of meetings. This type of work has provided a 676 Review for Religious unique setting for nay growth as a priest, my ongoing conversion of life, and my love for the vocation I have accepted. That is not to downplay the tedium and frustration that are part of every vocation; but I see clearly that the task before me each day is to approach my work with a priestly heart. Although I will make frequent mention of challenges and problems, I do not wish to give the impression that they are the constant lot of the church leader. Most colleagues work as part of a team, striving to put their faith into practice. Most are sup-portive, enthusiastic, and competent. At the same time, problem areas exist, and they bear the potential of trying the morale of the priest whose responsibility it is to address them. Challenges to the Aspiring Leader Church leadership today presents a number of unique chal-lenges, one of which is the rampant confusion between power/ authority and leadership. Christian leadership is not defined in terms of power, yet many people view it only that way. The con-fusion is most evident in some discussions about the nature of ordained ministry, but it is also present in the daily business of the church. I was caught off guard when a brother priest once asked me, "Do you realize how much power you have?" He was refer-ring to the decisions placed in my hands. What caught my atten-tion was not his suggestion that what I did affected other people's lives, but his implication that perhaps I had not yet come to that realization myself. Insofar as what I do affects the lives of oth-ers, one could say that I have "power"; in that case I pray it is the power of wisdom, prudence, and compassion. If I have "authority," I hope it is like the authority of Jesus, in whom there was no contradiction betw.een word and deed. I am profoundly aware that what I do affects peoples' lives; as a consequence I must rely first and foremost on the grace of God to guide ~ne in exercising the church leadership with which he has invested me. It is more difficult to exercise genuine leadership than to wield power; but it is, liberating for the priest to realize that the grace of ordination involves the promise of God's continued guidance. Thus the priest will not lead unless he prays, unless he is steeped in the Word of God, unless he is one with the Eucharistic Christ, unless he is striving for ongoing conversion of life. He will not lead until his heart is centered on serving God's people in the September-October 1994 677 Sartain ¯ The Challenge of Priestly Leadership person of Christ. The priest does not lead by giving directions, by pointing this way or that; he can point only in the direction he himself is going. He leads by following Christ, and he follows Christ by leading God's people. Priestly ministry is often defined in terms of "function" (what do you do all day?); the priest then becomes the coordinator of other functions in the church, analogous to the conductor of an orchestra. Such an analogy is flawed from the outset, for the priest is someone grounded interiorly, finding his vocation and his peace not in power or in function, but in a Person, the Lord Jesus, in whose priesthood he has been invited to share. In an egalitarian society which highly values equality, some people become suspicious of peers who accept positions of lead-ership. They are assumed to have sold out to power and status and to have forgotten the daily lot of the common person. Several years ago I scheduled a luncheon meeting with a psychologist who had been working with one of our priests; as Vicar for Clergy it is my responsibility to act as liaison with the bishop in such cases. Although we had spoken by telephone several times, the psychologist and I had not met until the luncheon. Toward the end of our time together he told me that he had "checked me out" with some Catholic friends. They reported that I was friendly and caring, a nice guy; several added that for that very reason they were puzzled about why I had my job! I was amused both by his need to check me out and by the comments he received. I learned once again that some people simply do not expect "nice guys" to be in positions of authority, even in the church. Moreover, some are hesitant to accept church leadership posi-tions or to support leaders precisely because of misconceptions about authority figures. My own hesitation early in the priest-hood continues to remind me that as a priest I am to be a com-passionate, just, and humble leader. At times, others will conveniently appeal to our authority in search of the legitimation of a decision they have made. When coworkers lack confidence in their own leadership or authority, they appeal to mine. When they are uncomfortable accepting responsibility for a decision, they will add, "and Fr. Sartain agrees with it." Such posturing once annoyed me; now it reminds me that when I delegate a decision I promise to claim it as my own. Most challenging are the controversies that permeate the atmosphere for many who choose to minister in the church: the- 678 Rbview for Religious ological conflict, feelings of oppression, disenchantment, burnout, and anger. The causes of these sore spots are legion, and those who would reduce them to a single cause miss the mark in under-standing human nature. It is a dangerous temptation to believe that they exist only in the church; they are present in every orga-nization and workplace. They are particularly challenging when pow-erfully present but unspoken or unconscious. Unconscious anger is frequently directed toward the nearest leader, identified as the "authority figure." The leader must learn to deal with both the angry person and the issue at hand. The person demands more energy than the issue, and the temp-tation to frustratedly dismiss both person and issue is great. It is eas-ier to deal with someone who is angry with me, rather than with someone who is just "angry." Once when I made a decision unpopular with a religious sister, she subse-quently felt the need to arrange a meeting to tell me she was angry, "but not with you--with the church." The truth was that she was indeed angry with me, but her anger had its roots in dealings with other priests and prior situ-ations unrelated to me; nonetheless it affected our working rela-tionship. I had to be aware of that fact, whether or not she was. Am I prepared to deal with the unresolved anger that seems to grip many in the church, today? Am I willing to accept the fact that the anger will often be directed toward me as an ordained minister of the church? Will I make the effort to address issues even when the attendant anger is unreflective and misdirected? In a five-part work entitled On Consideration, a major portion of which is devoted to advice on sound administration, St. Bernard of Clairvaux writes to Pope Eugene III, a fellow monk who had been elected pope. At one point, while referring to the type of circumstances I have ou.tlined, he writes, "it is not the face of the scorpion that you should fear, he stings with his tail!" (On Consideration, 4.4.9.). The priest does not lead by giving directions, by pointing this way or that; he can point only in the direction he himself is going. Septentber-October 1994 679 Sartain ¯ The Challenge of Priestly Leadership The church leader must make fair decisions based on facts. However, our sensitivity to people makes us keenly aware that the network of staff members has its own version of whatever issue is currently on the table. They may be influenced by the behind-the-scenes subterfuge of colleagues, including fellow priests or religious. Because of the nature of the discussion we may not be free to offer a public rebuttal. When we discover such duplicity, will we let anger sour our disposition and provoke us to biased decisions? Will we be able to face the possibility that oth-ers have made judgments about us and our motivations? Will we begin to pin labels on certain segments of'the church? Will we ask to be removed prematurely from a job simply because it is not worth today's hassle? Will we lead? A final word about today's pervasive anger. As a healthy step toward growth many people have trained in techniques for assertiveness. That can be a good thing. However, :all too many settle for being assertive; rather than entering forthright conver-sation and working toward resolution of a conflict, they merely assert themselves, leaving in their wake the debris of their hostility. Unless assertiveness is marked by openness, desire for reconcili-ation and a willingness to forgive, it is just another way of push-ing people around. We are called to go beyond assertiveness to achieve understanding and forgiveness. When. I uncover assertive-ness within myself, I must pose this question: do I consciously or unconsciously abuse or manipulate people? The era of political correctness has witnessed the creation of a unique body of church jargon; it appears in mission statements, correspondence, minutes of meetings, and hallway conversation. There is nothing bad about that in itself; every profession devel, ops its own jargon. I find, however, that some church profes-sionals use "correct" words they do not fully understand. Collaboration and justice stand out in particular. Nothing is more healthful, respectful of persons, and theo-logically valid than striving for collaboration. It builds morale, insures ownership of a common mission, and promotes vitality in the. church. The gifts of the Spirit are for the common good, and the Spirit intends that we work together. However, there are kinds and times of confidential decision making which require a unilateral decision on the part of the leader or leadership group. Even in a system characterized as collaborative in usual circum-stances, some decisions must be made by leaders alone. In the 680 Review for Religious face of allegations of "lack of collaboration," the leader must nonetheless continue to lead. That a certain decision was of neces-sity made behind closed doors does not indicate that it was not made for the common good. Another popular charge is injustice. True injustice in church settings is deplorable, and leaders have a responsibility, to act justly. In the best of circumstances the exercise of justice is a formidable task. However, I have often heard the word unjust applied to sit-uations when it would have been more honest for the protester to have said, "I didn't agree with so-and-so's decision." The priest leader will recognize that at times he cannot win; sometimes the leader stands alone. He must have the resolute-ness not to rescind a good decision when faced with charges of lack of collaboration, poor communication, bad judgment, and stubbornness. He must also have the humility to be flexible when he realizes he has made a mistake. The Challenge to Generosity To be a leader in the church today is a daunting challenge, due in part to the characterizations I have listed above. Each dio-cese, parish, institution, or school is stamped with its own per-sonality and its own distinctive staff and clientele. It is an exciting time to be a leader in the church, with singular opportunities for growth in holiness. I begin this section with a series of questions every seminarian and priest could pose to himself. 1. Will I kiss the altar every day? Each day every priest bows to the altar at which he is to offer Mass, as an act of reverence for Christ, who is symbolized by the altar. The altar is a sacred symbol, whetheroit be made of stone or wood, or whether it stands in a magnificent cathedral or on a bloody battlefield. Its sacred meaning is so powerful that none of us should ever pass an altar without bowing to Christ present there. But the priest also kisses the altar. This is a very public gesture, made in the presence of those gathered for the Eucharist; it is at the same time an intensely private gesture, an act of affection, an act of submission, an act of love and trust. Even more to the point, the priest's kiss of the altar is an act of identification. He is pro-claiming to Christ, to himself, and to those assembled that it is Christ the Priest who makes him who he is. He kisses the altar which symbolizes the Lord himself, the sacrifice of Calvary, and September-October 1994 681 Sartain ¯ The Challenge of Priestly Leadership the table of the Last Supper. Everything he does flows from the altar and back to it. The kiss symbolizes his daily embrace of the sacrifice of Christ as his way of life, for on the day of his ordina-tion he was totally and irrevocably joined in character to Christ. Some days it is quite easy to kiss the altar. At his first Mass, the new priest knows the sheer joy of experiencing the outpouring of the Holy Spirit at the hands of the bishop, the wonder at God's goodness in calling him to the priesthood. Who would not joy-fully kiss the sacred altar in gratitude for such undeserved blessing? Again and again the priest kisses the altar in celebration of the Sunday parish Mass, of weddings and anniversaries, of others' ordinations and gatherings of the church. He stands behind the altar, not because he i~ better than others but because he bears the identity of Christ, the only true Priest, who came not to be served but to serve. In reality, standing behind the altar is an act of humil-ity, a stance of service. There are also sad occasions at which the priest kisses the altar, when he leads God's people in prayer with Christ the con-soler, the one who knows our pain and the grief of death, the one who announced "Peace!" when he found his apostles gathered in fear after his resurrection from the dead. Av those times the priest stands with Christ, the giver of hope, who in times of difficulty trusted wholeheartedly in the providence of his Father. Sometimes when the priest kisses the altar only he himself knows the nature of the cross he bears. Perhaps he is keenly pained by the weight of his sinfulness, so his kiss symbolizes his need for Christ's mercy. Perhaps at other times his kiss is an act of the will and a prayer that Christ will help him understand the challenges he faces as a priest. Perhaps it is at times a simple act of love: "I love you, Christ, my Lord." At any time, and in any circumstance, the priest kisses the altar as a dramatic reminder of who he is and who he is called to imitate. Will I kiss the altar every day? 2. Am I willing to be led? The first and primary commitment of the priest is to pray. Whether we consider ourselves seasoned pray-ers is not the point. Help is available in the form of good reading material and spiri-tual direction, and it is never too late to begin. Any priest who dares to take on a responsibility in the name of God and the church without a simultaneous commitment to daily prayer will soon find that he is an empty well. If I am a steward, how can I 682 Review for Religious give what I do not take the tittle to receive? If I am a preacher of the word of God, how can I speak of what I do not take the time to hear? If I want to lead in the ways of God, how can I do so without assuring I am first being led? Concern for a particular style of prayer likewise sidesteps the point; God works with me as I am. But I must begin (again?), and if I have not yet begun, I should begin today. Karl Rahner once told seminarians at the University of Innsbruck that if we wait until we feel like praying, we will rarely pray. As Bernard writes to Eugene about his duties as pope, he is very aware of the hazards of his friend's busy office. Eugene has been taken from his monastic milieu and placed at the head of the church's administration. His temptation is to give himself so completely to his new duties that he has no time for himself and no time for God. He is new enough at the job to still feel uncomfortable with the hectic pace of his life; Bernard's fear is that Eugene will settle into his heavy schedule and become so calloused and habituated to an unreflective life that he will no longer realize that his acceptance of relentless busyness is not a sign of inner peace, but of hardness of heart. "It is not the virtue of patience to permit yourself to be enslaved when you can be free . Are you less a slave because you serve not one but all. ? [1.4.5.] I praise your devotion to humanity, but only if it be complete. Now, how can it be complete when you have excluded yourself?. You too are human . You also should drink from the waters of your well . If you are a stranger to yourself, to whom are you not?" [On Consideration, 1.5.6]~ In prayer we discover who we are. In prayer God nourishes us with food of real substance and changes us in ways hidden even to ourselves. In prayer we return over and again to the source of our vocation and gradually begin to take on the likeness of Christ who is our true self. We will ask for guidance in specific circum-stances; but true discernment takes place not when I demand of God, "Tell me what to do!" but when in openness of heart and generosity of spirit I simply allow myself to be led by the Holy Spirit, with no expectation or goal other than to become his instrument in all things. 3. Am I willing to be a leader? This question is more complex than it first sounds, for it goes beyond one's willingness to take on a job, to be in charge, or one's capacity to accept or claim responsibility. More fundamentally, September-October 1994 683 Sartain * The Challenge of Priestly Leadership it means "am I willing to give of myself to this endeavor, this parish, this school--knowing that I am also accepting a great bur-den-- because I believe in its mission, value its growth, and love its people? .Am I willing to be a leader when it is fun and when it is painful? .Am I willing to take time and effort to communi-cate, to care, to consult, to weigh tough choices, and to decide?" "Am I willing to take a firm stand when necessary, knowing that the opposition may be fierce? . Am I willing to abide the mistrust and misunderstanding of authority prevalent in our society, and in the church? . Am I willing to admit my mistakes? . Am I willing to admit that as a leader I am a public person and thus a frequent topic of discussion?" When a newly ordained priest begins to realize that he is regarded as a leader, he notices that people relate to him in a new way, particularly if he is the final word on a decision. He is star-tled that some people, are suspicious of him, even coworkers and friends with whom he has previously worked. His protestations to the contrary, some will insist that he has changed simply because he has been ordained to the priesthood. Often p~ople project upon leaders whatever unpleasant experiences they have had with authority figures. The leader becomes the embodiment of all that made them angry or distrustful in the past; I become the cranky pastor, the mean nun from grade school, the unfair principal from high school, or the uncaring coach. Such projection is blatantly unfair and unmerited, and in reaction we strive to alleviate the suspicion of authority by our efforts at good Christian leader-ship. Unfortunately, we must accept the fact that such efforts will not always work. %then we assume a position of leadership, some will relate to us in a strained, unsettling way. Are we willing to live with such change, or will we constantly frustrate ourselves by try-ing to change others' attitudes,~over which ultimately we have no control? Experience tells me that most people are supportive day-to-day. However, some tend to forget that leaders are people, too. We have feelings, anxieties, needs, just like everyone else; but angry parents or anonymous letter writers ignore our feelings and are unconcerned about our preoccupations. They have something to say, and they want us to listen, period. The father of a sixth grader can enter my office, deposit his anger and complaints at my feet, and leave. If the meeting has not resolved all of his con-cerns, he has the satisfaction of knowing that he has lobbed the 684 Review for Religious bomb in the appropriate direction! But what about me? After I close the rectory door, I am left to myself in the midst of his rub-ble. Such experiences give me pause to consider my motivation for accepting the leadership role: Was it the prestige of the job? Was it to be well thought of?. Was it to be congratulated on hav-ing attained an exalted position? If so, the first onslaught of criticism will be devastating. Did I assume this position only because my bishop appointed me to it? At some point I must claim it as mine or I am doomed to misery and resentment. Priests are public property. We are delighted when parishioners remem-ber our birthdays and anniversaries, but we are chagrined to learn that they also know the license plate number of our cars, the name of the restaurant where we dined two weeks ago (as well as the names of our companions), and the gist of the disagreement we are rumored to have had with the sacristan last month. Our whereabouts on Friday evenings and during vaca-tions are the topics of conversation at coffee klatches; most of the time the conversations are harmless, but sometimes they are malicious. Thus one of the major adjustments facing the newly ordained priest is the experience of our fishbowl lifestyle. Priestly leadership is not anonymous but public, and we cannot expect to disappear into the woodwork once ordained. The challenge is to create the balance of privacy which rejuvenates us for the public nature of our ministry. It should not surprise us that people talk about us, nor should it surprise us when we occasionally discover those who are preoccupied with us. 4. Am I willing to see this work as constitutive of my call to holiness? Am I willing to view my particular ministry not just as what God wants me to do (the assignment God has given me!), but as the very means he will use to make me holy? When I begin to see my work as the very context in which Godwill make me holy, whatever challenges and frustrations I experience along the way take on a new meaning. They are no longer obstacles to happiness "Am I willing to admit that as a leader I am a public person and thus a frequent topic of discussion ?" September-October 1994 685 Sartain ¯ The Challenge of Priestly Leadership but means to growth; they are no longer occasions for exposure of my dark side but God's hopeful call to conversion. There is a flip side to this series of questions: For whom am I doing this work? For myself? For others? Or for God? My answer to that question will in large measure determine my suc-cess and sense of well-being in carrying out the work. If I am doing it for any reason other than the love of God and his peo-ple, I will never know joy in the work, and the work will never be a means of growth in holiness for me. Until I embrace the truth that God has called me to this leadership role, I will not enjoy the fullness of his grace and the love that he shows me through the work. Our motives are rarely pure; we are a mix of motivations and hidden agenda. We need not be surprised at our duplicity, for from the midst of our mixed motives God calls us to contin-ually refocus our attention on his love and his people. St. Augustine begins his Sermon on Pastors with the follow-ing words: I must distinguish "carefully between two aspects of the role the Lord has given me, a role that demands a rigorous accountability, a role based on the Lord's greatness rather than on my own merit. The first aspect is that I am a Christian; the second, that I am a leader. I am a Christian for my own sake, whereas I am a leader for your sake; the fact that I am a Christian is to nay own advantage, but I am a leader for your advantage. Many persons come to God as Christians but not as leaders. Perhaps they travel by an easier road and are less hindered since they bear a lighter burden. In addition to the fact that I am a Christian and must give God an account of my life, I as a leader must give him an account of my stewardship as well (Sermon 46, 1-2). ". I am a leader for your sake." God uses priests as his instrument in dealing with others in particular circumstances. That is a cause for humility, not pride, for the role is based on the Lord's greatness rather than on our merit. Priestly leadership is a function of stewardship, the stewardship of a disciple, a servant. I have something to give--but what I have to contribute is itself God's gift to 'me. As Paul wrote, "Name something you have that you did not receive" (1 Cor 4,7). Moreover, as Rabbi Abraham Heschel observed, "What we own, we owe."" I am a steward. Vocations are often viewed in terms of "giving up." One "gives up" this or that in light of a higher good. There is a danger in dwelling on that perspective, for if I focus on what I am giving up, 686 Review for Religious I will eventually succumb to anger and resentment. If I were preparing to be married and announced to my fiancee, "I'm giv-ing up a lot for you, but you're worth it," she would be justified in saying, "then. keep it!" If a priest says the same to God, God would be justified to reply, "Come back when you've forgotten about giving up and are ready to give." My response to God's call is my willingness to give completely of myself, in response to his goodness to me. Is that not what Jesus did? Did he not recognize that he too was a steward of the Father's gifts, of the Father's will? Every Christian vocation is a reflection of the gratuitous self-giving of God; only a commit-ment that is consciously made, sure and focused, can be a limpid mirror, an image of the Invisible. It is precisely here that the church Fathers saw the true mean-ing of martyrdom and sacrifice. A sacrifice is some treasure which I remove irrevocably from my use and offer to God as a sign of my inner gift of self. In burning the first fruits or the choicest animals, I give them away with no strings attached. This is conscious and voluntary giving and not giving up; the sacrifice of Jesus was his conscious and voluntary gift of himself to the Father for our sake. It is difficult to give without expecting anything in return, but it is that giving to which we are called. Another gauge of my vocation is the following question: 7b vabom am I giving myself completely? Until I have a firm grasp on the answer to that question, I will remain a bag of mixed motives, and I will measure my successes by the wrong yardstick. I will add a postscript to this section. While we must be care-ful not to focus on what we have given up in accepting our cur-rent role in the church, we should be cognizant of any giving up that our lay coworkers have done in accepting the tasks of min-istry; we recognize their sacrifice and thank both them and God for it. God is grateful for our gifts, and we are stewards of his gratitude as well. 5. ~lm I ~villing to work through my inevitable disenchantment? Our vocation is lived in the real world, where Christian val-ues and the gospel itself are often compromised, or at least imper-fectly incarnated in people like [~s. Life is not perfect, and I must come to terms with imperfection--that of the church, of my supe-riors and co-workers, and my own. Most of us who work with the church go through experiences of disenchantment. We have high ideals and lofty goals; we love our September-October 1994 687 Sartain ¯ The Challenge of Priestly Leadership work. We are enchanted by the mystery and beauty of the mission we have accepted. What happens when I see the clay feet of the church, when I confront the difficulty of living out God's call? Disenchantment can occasion some unsettlingoquestions. Why should I try at all? No one else seems to be trying. V~as my ide-alism childish illusion? Those who are asking me to do a job are making it difficult for me to accomplish the task! I may be dis-tressed by the behavior of my superiors or coworkers or by my own behavior. At such times I am called to recommit myself to the ideals of the gospel and to practice mercy, one of the more diffi-cult virtues. Anger is often justified, and disillusionment under-standable, but of what value are they if not used for go~d? Disenchantment can be transformed into renewed commit-ment, a deepened self-giving. It is a tangible way to enter into the sacrifice God made in taking on human form, for in our own disenchantment we touch the embarrassing humility~of God, who was willing to embody his perfect love in our imperfect nature, The "self-emptying" of the Son of God of which Paul wrote to the Philippians, is the voluntary "disenchantment of God," who took on our nature conscious of what fragile and misshapen vessels we are., In our disenchantment we are reminded of the profound humility of God and our absolute dependence on his grace. There but for God's grace go we--for we may be the cause of another's disenchantment. Are our hearts big enough, to embrace the humility of God? Some Practical Exl~ortations i. Always rentain consciously and practically rooted in the founda-tions of the priesthood: the Word of God and the Eucharist. Recent years have witnessed the evolution of specializations in almost every field of endeavor. On the one hand, such a phenomenon is the positive by-product of explosive developments in science and medicine; on the other hand, when seen in the priesthood it can become a tempting trap. The priest who is preoccupied with seek-ing his "niche" in the church--his specialization--may very well forget who he is. The priest is ontologically and irrevocably linked to Christ and the church; thus he is the one who prays, serves, sacrifices, cel-ebrates the Eucharist, absolves, heals--lives!--in the person of Christ. That is "who he is." His ministry may take a very partic- 688 Review for Religious ular direction--one that may last a lifetime or one that may change frequently; but any job he undertakes, any niche he dis-covers, is secondary to who he is in Christ. A pastor may wish to develop new and innovative programs for his parish, programs that fill in the gaps and address newly-discovered needs. But if he does not at the same time consciously identify himself with the Eucharistic Christ, he loses the depth and richness of his min-istry; and his people are deprived of the church's fundamental gifts. The priest is consecrated for his specialty, his niche, at ordi-nation; his speciality is his Christ-identity. 2. Remember that sloppy management and procrastination hurt people. Every morning more mail arrives to be piled on the stack already on my desk; there is yet another form to fill out, another phone call to return, statistical research to undertake for the chancery (the sins of nay past have returned to haunt me!). For many priests, such tasks are repulsive because they seem to bear no relation to ministry. They are unrelated to the real-life situa-tions of flesh-and-blood parishioners. At times I have been careless in responding to these tasks, only to discover that ultimately my laxity hurt someone. Perhaps the form I was remiss in completing was a job reference; or the phone call I procrastinated in returning was related to a com-plaint unfairly registere'd about a coworker, and my tardiness meant that his or her reputation needlessly suffered. Perhaps the research requested of me was crucial to a grant proposal for a new ministry in the diocese. At some point I began to attach human faces to the tedium, which reminded me that such tasks would ultimately help persons (in most cases, at least!). Now my motivation is stronger to com-plete tasks at the proper time. 3. Don't give someone a difficult job but make it difficult to com-plete. I have purposely posed a positive principle in a negative fash-ion in order to emphasize a point. When I delegate a difficult task---for example, I ask the principal to develop a balanced school budget--I do not release myself of the responsibility to make it work. I have observed church administrators establish an adver-sarial relationship with those to whom they had delegated a diffi-cult job. When I delegate I am not abdicating responsibility; on the contrary, I am pledging cooperation and understanding, and I may be acknowledging that I do not possess the skills required to com-plete the task. We demoralize parishioners and coworkers when we ~eptember-October 1994 689 Sartain ¯ The Challenge of Priestly Leadership make requests of them and then place unreasonable restrictions on their performance. We also demoralize others when we assign them a task that is simply impossible to complete. 4. Don't give someone a job you know the person will shirk; then you get angry when the job isn't done. Chuang Tzu, a Taoist philoso-pher of the 3rd century B.C., understood this truth. One of the most famous of all Chuang Tzu's "principles" is that called "three in the morning," from the story of the monkeys whose keeper planned to give them three mea-sures of chestnuts in the morning and four in the evening but, when they complained, changed his plan and gave them four in the morning and three in the evening. What does the story mean? Simply that the monkeys were foolish and that the keeper cynically outsmarted them? Quite the contrary. The point is rather that the keeper had enough sense to recognize that the monkeys had irrational reasons of their own for wanting four measures of chesmuts in the morning, and did not stubbornly insist on his original arrangement. He was not totally indifferent, and yet he saw that an acci-dental difference did not affect the substance of his arrange-ment. Nor did he waste time demanding that the monkeys try to be "more reasonable" about it when monkeys are not expected to be reasonable in the first place. It is when we insist most firmly on everyone else being "reasonable" that we become, ourselves, unreasonable? It is unfair to ask someone to undertake a task for which the per-son is unsuited. A good leader matches task to talent. 5. Say "yes" when you mean "yes" and "no" when you mean "no." There is no substitute for clarity in communication with cowork-ers and parishioners. If I speak in circles out of reluctance to deal with conflict or my fear of taking a stand, it will o~nly serve to confuse others. Eventually they will be angry with me, and their anger is justified. I will have led them nowhere. 6. Don't harbor unrealistic expectations of superiors. Leaders have superiors, and priests deal with senior priests, pastors, deans, vicars, and bishops; we owe them the accommodation and open-mindedness we expect fi'om others. 7. Don't take it personally. Some things will inevitably go awry, but seldom are mishaps directed intentionally at us. Life simply does not always work out the way we wish it would. When we meet failure it is important to remember that there is no clan-destine plot to make us miserable. Moreover, we may frequently deal with people at their worst, 690 Review for Religious and from time to time may find ourselves walking into a mael-strom of anger. Anger directed at us is often displaced anxiety about what is happening at home, a sense of powerlessness over a difficult child, a troubled marriage, or a lost job. Don't take it personally! We may be the object of the anger, but we are prob-ably not its root cause. Such experiences can be channeled as a means of growth in compassion; a discerning ear and heart can help heal at the root. 8. Nurture in your heart a deliberate commitment to human respect. After God, people come first. Are you willing to learn to love? The highest value to a leader is the human person: the neighbor, the brother, the sister. Spend time with the people with whom you work. Take time to console a grieving friend. Slow down to listen to the one who needs to talk. Be big enough to forgive, let go of grudges. Be first to extend a hand in friendship and last to judge. Be attentive to the little things in others' lives. Be mindful of birth-days and anniversaries, family tragedy, illness and hardship. Learn compassion and foster reconciliation. When reading the newspaper, notice first the names of people, then the statistics. Joyfully embrace sacrifice, faith, family, friends, and the one in need. 9. Temper all things. Priests are called both to challenge oth-ers to a better way of life and to reflect God's mercy when they fail. If we make the challenge needlessly harsh, it will discour-age; if we confuse mercy with permissiveness, it will encourage stagnation. The Rule of St. Benedict offers wise counsel to abbots in this regard: Therefore, drawing on . . . examples of discretion, the mother of all virtues, he must so temper all things that the strong may have something to strive for, and the weak noth-ing to dismay them (RB 64,19). 10. Recognize that as a priest you are also a leader within the pres-byterate. No priest is a free agent; by virtue of ordination we form phrt of a presbyterate and share in the pastoral role of our bishop. This article has been primarily concerned with the priest's leadership role in day-to=day ministry; what has not yet been said Priests are called both to challenge others to a better way of life and to reflect God's mercy when they fail. September-October 1994 691 Sartain ¯ The Challenge of Priestly Leadership is that we undertake the tasks of ministry in union with the pres-byterate. That is not simply a theological truth;' it is also a practi-cal challenge to strive for unity with our bishop and brother priests. It is more important for me to live in union with the pres-byterium than to be alone and absorbed in my work.4 But there is something more to add to this reflection. It has been my assumption that every priest is a leader; it is equally important to remember that every priest is a leader within the presbyterate. Dioceses and religious communities have devised structures to address the pastoral ministry and care of priests; there are pres-byteral councils, personnel boards, vicars for clergy, mentors, and the like. However, it is a great mistake to assume that only those who hold elected or appointed positions are leaders within the presbyterate. The most important leadership within the pres-byterate is that which springs spontaneously from fraternal love, the care of priest for priest. Some Final Considerations St. Bernard's second book On Consideration was written for Pope Eugene after the failure of the second crusade, for which Bernard himself had preached at the pope's behest. Bernard is aware that people will blame them for this dis-aster. He says he did what he thought was right., and he is willing to take the blame rather than have people murmur against God (2.1-1-4). He says this from the standpoint of one who does not need to be successful at every turn. A career is not the end all and be all of life: Virtues are more important than honors or results (2.7.14)'. "Plant, water, be concerned, and you have done your part" (4.2.2)~s Our daily tasks are the invisible path to holiness; but in the end, they are all God's work. When I was named Chancellor/Moderator of the Curia of my diocese, a fellow priest presented me with an essay entitled "The Penalty of Leadership," which first appeared in the Saturday Evening Post 2 January 1915, as an advertisement for Cadillac Motor Car Company. It begins: 692 Review for Religious In eve~ field of human endeavor, he that is first must per-petually live in the white light of publicity. Whether the leadership be vested in a man or in a manufactured product, emulation and envy. are ever at work. In art, in literature, in music, in industry, the reward and the punishment are always the same. The reward is widespread recognition; the punishment, fierce denial and detraction. Its author, Theodore MacManus, explains that the leader coura-geously upholds an enduring standard against the outcry of those who cannot comprehend lasting value. That is part of the penalty of leadership. Every priest finds that he is faced with similar chal-lenges; but for him leadership is worth its penalty., for he sees his position as a vocation, and he knows how profoundly he relies on the grace of God. Genuine leadership is determined neither by market share, nor by publicity, nor by power, nor by Gallup poll, but by the quality. of the heart. It is understood only by those willing to learn the meaning of the word sacrifice. Jesus did not tell his disciples not to aspire to leadership; rather, he said, "if you aspire to be leaders, then learn to serve." Learn great skills, make great plans, strive to improve. Butat the same time, learn to serve, to sacrifice for some-thing greater than yourself, for someone other than yourself. In the final analysis there is no penalty in leadership for the one who loves God and neighbor. The one who loves knows that loving is its own reward. And the one who struggles to love as Jesus loved will find unimagined fulfillment. And the church will gather courage and hope and grace from that kind of priestly leadership. Notes ~ Hugh Feiss OSB, "The Spirituality. of St. Bernard for Managers," Cistercian Studies XXV, no. 4, 1990: 271. 2 Abraham Joshua Heschel, Who is Man? (Stanford University Press, 1965), p. 112. 3 Thomas Merton, The Way of Chuang Tzu (New York: Ne~v Directions, 1969), p. 32. 4 Gisbert Greshake, The Meaning of Christian Priesthood (Dublin: Four Courts Press, 1988), p. 167 [quotatiou from "Instead of an epilogue: Ten principles for a priest's life pattern," proposed by Prof. Dr. ~,~. Breuning and Bishop Dr. KI. Hemmerle]. s Feiss, p. 273. September-October 1994 693 CATHERINE M. HARMER Election: A Call to Service One of the elements of apostolic religious life which has :hanged since the renewal period following Vatican Council II is the selection of leadership. Prior to the council most positions of leadership were appointed, the exceptions being supe-riors general, their councillors, and chapter delegates. Even when provincial chapters elected provincial superiors it was, in many cases, more accurately a nomination to be confirmed by the gen-eral council. Regional superiors and local superiors were appointed, with little if any input from the membership. Today many leadership positions are filled through election by the members, even when a confirmation is needed at another level. This movement toward greater participation of the members in the choice of their leadership has had both positive and nega-tive aspects associated with it. Most of the dire predictions about the decline in quality of the leaders chosen have not come to pass. There are, however, some unpredicted difficulties which continue to cause problems. In this article I will look at some of the back-ground of those problems and suggest a helpful discernment model. Even a cursory analysis of constitutions and directories of congregations shows that many more positions of leadership are now elected, often directly by the members. Thus, local, area or regional leaders, provincials and their councillors, and in a few cases generals and their councillors are directly elected by the Catherine M. Harmer MMS has worked as a consultant and facilitator for various religious congregations' chapters. Her address is Medical Mission Sisters; 300 W. Wellens Street; Philadelphia, Pennsylvania 19120. 694 Review for Religious members. Where direct election is not the case, there are strong nominating processes which are considered seriously by chapters or other electoral bodies. What is more interesting than the number of positions open to direct election is the increased openness about elections. In the past many of those who were the formal electors in fact held discussions among themselves and with the members about the potential leaders. This was informal, and when done responsibly, a way for the electors to broaden their own knowledge of the potential candidates. When done with less responsibility it had some of the characteristics of the "smoke-filled rooms" of the old American political system. Now, it is generally the practice to have the members involved in the selection process by means of suggestion or nominating lists. In some cases these suggestions are connected to predetermined criteria or to rationales given for a nomination. While there are definite values in this openness, a fear of "campaigning" has arisen. Some members are reluctant to be named in a process that might require them to submit to ques-tioning or to present a personal position regarding the office. Another growing concern is the reality that many elections are held with the majority of those who were nominated removing their names from the list prior to the election. I would like to address several of these problem areas in more detail, then look in a new way at the nature of election in religious congregations, and finally make some suggestions concerning the whole nature and the processes involved in election by members. Areas of Concern One current problem also existed in the time of limited involvement of the members. It is the connection in the minds of some religious between being chosen or not chosen and their own self-image. Even today at the time of election of chapter del-egates there are those who suffer a sense of not being appreci-ated because they are not chosen. In the business world one often measures one's self worth by salary and position within the com-pany. To be passed over is often a sign that it is t

The Situation In The Middle East ; United Nations S/PV.8228 Security Council Seventy-third year 8228th meeting Tuesday, 10 April 2018, 3 p.m. New York Provisional President: Mr. Meza-Cuadra . (Peru) Members: Bolivia (Plurinational State of). . Mr. Llorentty Solíz China. . Mr. Wu Haitao Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Mr. Alemu France. . Mr. Delattre Kazakhstan. . Mr. Tumysh/Mr. Umarov Kuwait. . Mr. Alotaibi Netherlands. . Mr. Van Oosterom Poland. . Mr. Radomski Russian Federation. . Mr. Nebenzia Sweden . Mr. Skoog United Kingdom of Great Britain and Northern Ireland . Ms. Pierce United States of America. . Mrs. Haley Agenda The situation in the Middle East This record contains the text of speeches delivered in English and of the translation of speeches delivered in other languages. The final text will be printed in the Official Records of the Security Council. Corrections should be submitted to the original languages only. They should be incorporated in a copy of the record and sent under the signature of a member of the delegation concerned to the Chief of the Verbatim Reporting Service, room U-0506 (verbatimrecords@un.org). Corrected records will be reissued electronically on the Official Document System of the United Nations (http://documents.un.org). 18-10187 (E) *1810187* S/PV.8228 The situation in the Middle East 10/04/2018 2/21 18-10187 The meeting was called to order at 3.20 p.m. Adoption of the agenda The agenda was adopted. The situation in the Middle East The President (spoke in Spanish): In accordance with rule 37 of the Council's provisional rules of procedure, I invite the representatives of Canada, the Syrian Arab Republic and Turkey to participate in this meeting. The Security Council will now begin its consideration of the item on its agenda. Members of the Council have before them document S/2018/175, S/2018/321 and S/2018/322, which contain the texts of three draft resolutions, respectively. The Council is ready to proceed to the vote on the draft resolution contained in document S/2018/321, submitted by Canada, France, the Netherlands, Peru, Poland, Sweden, Turkey, the United Kingdom of Great Britain and Northern Ireland, and the United States of America. I now give the floor to those members of the Council who wish to make statements before the voting. Mr. Delattre (France) (spoke in French): For years, as part of its responsibilities for maintaining international peace and security, the Security Council has been mobilized on the issue of chemical weapons. After the chemical attacks in Ghouta in 2013, the Security Council adopted resolution 2118 (2013), which provided for the complete dismantling of the chemical arsenal of the Syrian regime. Russia, as co-sponsor of that resolution, had guaranteed its implementation. Despite that guarantee, the Damascus regime has never complied with its obligations under resolution 2118 (2013) and has never renounced — as we saw again on 7 April — the use of chemical weapons against its civilian population. Five years after the Council's adoption of resolution 2118 (2013), we note that the general subject of chemical weapons remains tragically topical. The upcoming voting marks our fourth meeting in less than a week on this issue. Yesterday we met in an emergency meeting (see S/PV.8225) following a new chemical-weapons massacre in Douma, Syria, whose appalling images left us shocked. Last month we met to discuss the unacceptable attack in Salisbury (see S/PV.8203). Last year we met day after day after the terrible attack of Khan Shaykhun. That shows the deterioration of the situation and how serious the stakes are today for our security. The use of chemical weapons is so abominable that it has been banned for almost 100 years, and the international community began years ago to eliminate them. As such, the chemical non-proliferation regime, which we have patiently developed and strengthened, is one of the pillars of our collective security architecture, at the heart of our security system. Yet today it is under serious threat. We face the cynical, barbaric and all-out use of chemical weapons against civilian populations. The Douma attacks once again illustrated the abject brutality of the Syrian regime's resolute military strategy. Such acts constitute war crimes or even crimes against humanity. They increase the risk of dangerous normalization — tolerating the return of these agents of fear and death is nothing more than a blank cheque to all those who would like to use them. To allow the normalization of the use of chemical weapons without responding is to let the genie of the proliferation of weapons of mass destruction — which pose an existential threat to us all — out of the bottle. It would mark a serious and reprehensible setback to the international order that we have all patiently helped to develop. The consequences would be terrible, and we would all pay the price. That is why we cannot accept it. France will do all it can to prevent impunity for the use of chemical weapons. It is in that spirit that we launched an international partnership last January. The demise of the Organization for the Prohibition of Chemical Weapons (OPCW)-United Nations Joint Investigative Mechanism in November, due to the Russian veto to protect Al-Assad's regime, sent a dangerous signal of impunity. It deprived us of an essential deterrent tool. It left a vacuum that the Syrian regime has rushed to exploit, and which yesterday's atrocities have tragically reminded us of. The American initiative to re-establish an independent mechanism, based on a balanced approach and taking into account the concerns expressed by every member of the Council, enables us to fill that glaring void. Such a mechanism would support the inquiry that has already been launched by the OPCW. It would also respect the essential criteria of independence, 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 3/21 without any interference, and impartiality to which each member of the Council has committed. Such a mechanism would have a mandate to attribute responsibility for the attacks. Only the combination of those two criteria — independence and a mandate to attribute responsibility — will make that mechanism effective, and therefore dissuasive. Let me be clear: in view of the gravity of the 7 April attack, France will not accept any third-rate or sham mechanism whose independence and impartiality would not be genuinely ensured. That is what the Security Council owes today to the Syrian victims of chemical attacks and to the entire international community, whose security is threatened by the chemicals in the hands of the regime of Bashar Al-Assad. Since the threat is of an existential nature for us all, combating the proliferation of weapons of mass destruction must, more than ever, be among the top priorities of the Security Council. If there is one area in which the Council has a moral and political responsibility to convene and act, it is this one. If there is one domain for which the credibility of the Council is at stake, where tactical games have no place, it is this one. This is one of those moments when we have no choice but to act because what is at stake is essential. We cannot allow the chemical non-proliferation regime, and with it our entire security architecture — along with the principles and values that underpin our action — to crack and disintegrate before our very eyes. Today's vote is one of those key moments, one of those moments of truth. On behalf of France, I therefore call on each member of the Council to properly gauge and assume its responsibilities now and to vote in favour of the American draft resolution (S/2018/321). Mrs. Haley (United States of America): We have reached a decisive moment as the Security Council. On Saturday the first haunting images appeared from Douma, in Syria. We gathered around this table yesterday (see S/PV.8225) to express our collective outrage. We then collectively agreed that the Council needed to take steps to determine exactly what happened in Douma and to put an end to these barbaric attacks. The United States has put forward a draft resolution (S/2018/321) that accomplishes those shared goals. For weeks we have been working with every single delegation on the Council to develop a new attribution mechanism for chemical-weapons attacks in Syria. We held open and transparent negotiations so that every delegation could provide its input. And we went the extra mile for one Council member. We adopted paragraph after paragraph of Russia's proposed draft resolution (S/2018/175). We tried to take every Russian proposal that did not compromise the impartiality, independence or professionalism of a new attribution mechanism. After the Douma attack, we updated our draft resolution with common sense changes. Our proposal condemns the attack. It demands unhindered humanitarian access for the people in Douma. It calls on the parties to give maximum cooperation to the investigation. And it creates the attribution mechanism that we worked so hard with each member to develop. The draft resolution is the bare minimum that the Council can do to respond to the attack. The United States did everything possible to work towards Council unity on this text. Again, we accepted every recommendation that did not compromise the impartiality and independence of the proposed attribution mechanism. I want to say a brief word about Russia's draft resolution, which is also before us for a vote. Our draft resolutions are similar, but there are important differences. The key point is that our draft resolution guarantees that any investigations will truly be independent. Russia's draft resolution gives Russia itself the chance to choose the investigators and then to assess the outcome. There is nothing independent about that. The United States is not asking to choose the investigators, and neither should Russia. The United States is not asking to review the findings of any investigation before they are final, and neither should Russia. All of us say that we want an independent investigation. Our draft resolution achieves that goal. Russia's does not. This is not an issue that more time or more consultations could have resolved. At a certain point, you are either for an independent and impartial investigation or you are not. And now that the Douma attack has happened, this is not a decision that we can delay any longer. The United States calls on all Security Council members to vote in favour of our draft resolution and to abstain or vote against the Russian draft resolution. The Syrian people are counting on us. Mr. Nebenzia (Russian Federation) (spoke in Russian): Today the delegation of the United States is once again trying to mislead the international S/PV.8228 The situation in the Middle East 10/04/2018 4/21 18-10187 community and is taking yet another step towards confrontation by putting to a vote a draft resolution (S/2018/321) that does not enjoy the unanimous support of the members of the Security Council. It is not true that it meets almost all our requirements. The text is nothing more than an attempt to resurrect, unchanged, the former Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism (JIM), established to investigate cases of the use of chemical weapons in Syria. Russia has always emphasized that it will not support that approach. The JIM became a puppet in the hands of anti-Damascus forces, and it covered itself with shame when it issued a guilty verdict for a sovereign State without credible evidence. The American draft resolution represents an identical reproduction of all of the former Mechanism's flawed working methods. The new mechanism would conduct investigations as it sees fit, with no reference to the standards of the Chemical Weapons Convention. That has nothing to do with independence, which the draft resolution's sponsors and its closest allies only pretend to care about. We know the worth of such independence. It is true anarchy and manipulation. At every stage of our work on the American initiative we have insisted that the Secretary-General should select the staff for the investigative mechanism on the basis of the broadest possible geographic representation, with subsequent approval by the Security Council. Visits to the sites of the incidents and strict adherence to the principle of sequential actions while ensuring the preservation of the material evidence should be not optional but mandatory working principles. In a collective decision, the Security Council would determine who was responsible in any given case of the use of chemical weapons, based on reliable evidence that would leave no room for doubt about the correctness of the conclusions. There is nothing about this in the American draft resolution. The authors know that it goes against the Russian position and will not be adopted. But they are obstinately sticking to their line. It is clear that today's provocative step has nothing to do with a desire to investigate what happened in Douma, Syria, on 7 April. An attributive mechanism is not necessary in order to initially establish the facts. Even if we could conceive of the improbable scenario in which the draft resolution creating the mechanism was adopted today, it would take several months to put the mechanism together and fine-tune its operations. Establishing who is to blame is the final link in a very long chain of actions. Here, in front of everyone, I would once again like to ask the sponsors why they need the mechanism when they have already identified the guilty parties before the investigation. They do not need it. They do not want to hear anything. They do not want to hear that no traces of a chemical attack were found in Douma. They have simply been looking for an excuse the whole time, and the provocateurs among the White Helmets have very kindly provided it. This is all reminiscent of a kind of spring fever. Exactly a year ago, in April 2017, a similar scenario unrolled with the chemical provocation in Khan Shaykhun, followed by a missile strike. The fact is that the authors of the draft resolution are motivated by completely different priorities. They have pinned their hopes on the assumption that the draft resolution will not be adopted. That is what they want, and it is something that they can bank along with the rest of their reasons justifying the use of force against Syria. For several days now, the Administration in Washington, D.C., has been keeping the international community in suspense while discussing the so-called important decisions being prepared. Only yesterday we heard how anxiously Special Envoy Staffan de Mistura spoke about the current escalation extending beyond Syria's borders (see S/PV.8225), and we know that the Secretary-General is also very concerned about that. It is clear that Russia will once again be the target of the propaganda cannons. My American colleague will painstakingly enumerate the Russian vetoes on Syria. It is not impossible that she has taken upon herself a capitalist commitment to using the reckless policies of the United States to achieve some sort of personal record in that regard. We are using the veto to protect international law, peace and security and to ensure that the United States does not to drag the Security Council into its misadventures. The United States representative says that we are covering up for someone. Russia is in Syria at the invitation of its lawful Government in order to combat international terrorism, in accordance with the Charter of the United Nations, while the United States is covering up for militias and terrorists. If the United States has decided to carry out an illegal military venture — and we still hope that it will think better of it — it must answer for that itself. It wants to dump this draft resolution, which has been sitting on the shelf for a long time, onto the Security Council in order to find a pretext. The United States representative 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 5/21 herself has said repeatedly that if the Council does not make a decision, the United States will make a decision on its own. Why is the suta purposely undermining the Council's authority by promoting a draft resolution that we know will not go through? And a lot of people said that yesterday during consultations. We urge the Americans to give sober consideration to the potential this presents for confrontation, to think better of it and to withdraw its draft resolution from a vote. Russia cannot support it. The President (spoke in Spanish): I shall first put to the vote the draft resolution contained in document S/2018/321, submitted by Canada, France, the Netherlands, Peru, Poland, Sweden, Turkey, the United Kingdom of Great Britain and Northern Ireland and the United States of America. A vote was taken by show of hands. In favour: Côte d'Ivoire, Equatorial Guinea, Ethiopia, France, Kazakhstan, Kuwait, Netherlands, Peru, Poland, Sweden, United Kingdom of Great Britain and Northern Ireland and United States of America Against: Bolivia (Plurinational State of), Russian Federation Abstaining: China The President (spoke in Spanish): The draft resolution received 12 votes in favour, 2 against and 1 abstention. The draft resolution has not been adopted, owing to the negative vote of a permanent member of the Council. I shall now give the floor to those members of the Council who wish to make statements following the voting. Ms. Pierce (United Kingdom): This is a sad day for the Security Council; it is a sad day for the cause of universal norms and standards; and it is a sad day for the non-proliferation regime. But, above all, it is a very sad day for the people of Douma, who now are without the protection that the international system was set up to provide for them. This is the fourth time in six days that the Council has discussed chemical weapons. Yesterday 14 members of the Security Council called for an investigation. Several members called on the permanent five (P-5) to assume their responsibilities to uphold the universal prohibition on weapons of mass destruction (WMD). As a P-5 member, the United Kingdom was ready to do that and was joined by France and the United States. Conversely, by vetoing, Russia has crossed a line in the international order, and worse, if possible, history is repeating itself one year on from Khan Shaykun. Russia helped to create the original independent investigation that attributed Khan Shaykun to the Syrian regime and concluded that sarin, which can be developed only by a State actor, had been used. But last autumn, Russia vetoed renewal of that mechanism on not one but three occasions. The reason is clear: it is because Russia would rather cross the WMD line than risk sanction of its ally Syria. Instead, we are asked to believe that the Russian version of this latest attack should be the one that the Security Council believes. Russia is not authorized by the Security Council to carry out an investigation in Syria. Russia says that there were no traces of a chemical attack. No traces were found by whom? I repeat: Russia is not authorized to carry out an investigation on behalf of the Security Council. We need an independent investigative mechanism for that purpose, and only that sort of mechanism can have the confidence of the Security Council, the confidence of the membership of the United Nations and the confidence of the people of Syria. Sadly, reports of chemical-weapon attacks in Syria have continued since the original Russian veto, in November. It has become very clear that Russia will do what it takes to protect Syria, whatever the compelling evidence of the crimes committed, and to shut down further investigation and discussion of those crimes. This has come at the cost of Russia's own obligations and credibility as a permanent member of the Council, as a State party to the Chemical Weapons Convention and as a declared and supposed supporter of peace in Syria. The Security Council has been unable to act solely because Russia has abused the power of veto to protect Syria from international scrutiny for the use of chemical weapons against the Syrian people. Even today open-source investigations have located a chlorine cylinder, the same kind that the Joint Investigative Mechanism has found that the Syrian regime used, atop a house in Douma full of people who had clearly died from respiratory problems. S/PV.8228 The situation in the Middle East 10/04/2018 6/21 18-10187 I frankly doubt that in 48 hours Russia has verified all similar reports and can conclude that they are all fake. They are not fake; they need to be looked at and investigated by a proper independent mechanism such as the Council was prepared today to pass. Russia's credibility as a member of the Council is now in question. We will not stand idly by and watch Russia continue to undermine the global norms that have ensured the security of all of us, including Russia, for decades. As a P-5 member, the United Kingdom will stand up for international peace and security; it is our moral duty. It is a matter of shame that Russia has once again blocked a draft resolution. The Russian Ambassador mentioned that it was not a question of counting the number of Russian vetoes. I beg to differ. To quote Lenin, quantity has a quality all of its own. Russia's actions today are a step against the rules and authority of the Security Council and the wider United Nations. They are a step against international peace and security and non-proliferation, and they are a step against humanity. Mr. Wu Haitao (China) (spoke in Chinese): China is deeply concerned at reports that the use of chemical weapons has caused civilian deaths and casualties in Syria. We are firmly opposed to the use of chemical weapons by any country, organization or individual, under any circumstances. This has been China's clear and consistent position. China supports the carrying out of a comprehensive, objective and impartial investigation into the use of chemical weapons in Syria so as to achieve results that are based on substantial evidence and can pass the litmus test of history and truth, bringing the perpetrators and the parties responsible for the use of chemical weapons to justice. There should be no prejudgment of the outcome or arbitrary conclusions. The Security Council has a consensus on condemning the chemical-weapons attacks in Syria, establishing a new investigative mechanism and identifying the perpetrators of the chemical-weapon attack in Syria. All members of the Security Council should remain united and insist that the Council and the Organization for the Prohibition of Chemical Weapons be the main channel for dealing with the Syrian chemical-weapon issue, in an effort to seek an appropriate solution through consultations. The draft resolution that was just put to the vote in the Security Council (S/2018/321) had elements of consensus, including condemning the chemical-weapons attacks in Syria, establishing a new investigative mechanism and urging all parties to cooperate with the investigation. However, on some specific measures, it does not take full consideration of some of the major concerns of certain Security Council members on improving the mechanism's working methods and ensuring an objective and impartial investigation. Against that backdrop and in the light of our long-standing position on the question of chemical weapons in Syria, China abstained in the voting on the draft resolution. The issue of Syria is currently at a critical juncture. China remains firmly seized of the situation and is deeply concerned at the developments on the ground. China has always called for respecting the sovereignty, independence, unity and territorial integrity of Syria and insists on seeking a peaceful solution to the dispute. We oppose the use or threat of force in international relations and believe that any action taken should be in accordance with the Charter of the United Nations. The international community and all parties concerned should stand firm on the imperative need to seek a political solution to the question of Syria, step up their support for the United Nations main channel of mediation, and push for all Syrian parties to seek a Syrian-led and Syrian-owned political solution to the question of Syria, in accordance with resolution 2254 (2015). China is ready to work with all parties in an effort to push for a political solution to the issue of Syria. Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): My delegation voted in favour of the draft resolution initiated by the United States (S/2018/321) for two main reasons. With regard to the first reason, Côte d'Ivoire believes that the draft resolution conforms to our firm belief that any and all use of chemical weapons in wartime as in peacetime must be condemned and requires investigation to determine those responsible for such acts to hold them accountable. In that regard, the draft resolution submitted by the United States clearly conveys the resolve of the international community to see perpetrators of chemical attacks identified and prosecuted so that they are accountable for their acts. Concerning the second reason, Côte d'Ivoire believes that the text of the draft resolution provides 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 7/21 guarantees with regard to the credibility of the outcome of investigations. The text insulates such investigations from any political influence and clears a path for the experts' professionalism and independence and the impartiality of the mechanism itself. By voting in favour of the draft resolution, the Ivorian delegation wanted to show its solidarity with Syrian victims who are suffering from the consequences of an endless war and to help meaningfully safeguard international peace and security. Sadly, my delegation notes that divisiveness within the Security Council prevented the adoption of the American draft resolution, which Côte d'Ivoire painfully regrets. It is time that efforts be made to unify the Council if we want truly to work to achieve international peace and security. Mr. Radomski (Poland): The use of chemical weapons is a serious atrocity, which may amount to a crime against humanity and a war crime. Accountability for such acts is a requirement under international law — and central to achieving sustainable peace in Syria. Draft resolution S/2018/321, presented by the United States, addressed the most pressing needs related to the use of chemical weapons in Syria, including the role of the Organization for the Prohibition of Chemical Weapons and its Fact-finding Mission, securing humanitarian access and, last but not least, creating a new, truly independent and impartial accountability mechanism. We thank the American delegation for its ongoing leadership in the negotiations. We appreciate its flexibility and fully understand and share the rationale behind putting this text to the vote today. Because of the use of the veto by the Russian Federation, the Security Council failed once again today to establish an accountability mechanism. By that act, Russia undermined the ability of the Council to fulfil its primary responsibility under the Charter of the United Nations: to maintain international peace and security. We are disappointed that, for some States, political alliances and calculations proved to be more important than the need to end the horrors confronting the civilian population and the unacceptable loss of human life in Syria. Poland supports the Independent International Commission of Inquiry on the Syrian Arab Republic, the Impartial and Independent Mechanism to Assist in the Investigation and Prosecution of Persons Responsible for the Most Serious Crimes under International Law Committed in the Syrian Arab Republic since March 2011, the International Partnership against Impunity for the Use of Chemical Weapons, and other instruments that might facilitate bringing the perpetrators of chemical attacks to justice. We will join all genuine efforts to achieve that goal. Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): Bolivia reiterates in the strongest terms its categorical condemnation of the use of chemical weapons and the weaponization of chemical agents as an unjustifiable and criminal act, wherever, whenever and by whomever they are committed, as such use constitutes a serious crime under international law and a threat to international peace and security. There is no justification for their use regardless of the circumstances and of who uses them. We therefore reaffirm the need to maintain the unity of the Security Council so as to ensure that those who have used chemical weapons are held accountable and brought to justice so that their actions do not go unpunished. In that regard, we reiterate our support for the work being carried out by the Organization for the Prohibition of Chemical Weapons and its Fact-finding Mission so that, in line with their mandates, they can carry out the work entrusted to them in the most methodical, technical and trustworthy manner possible with the support of an independent, impartial, complete and conclusive investigation. We firmly reiterate that the work of an investigative mechanism is essential to ensuring accountability for such terrible acts. To that end, it must be independent, impartial and representative so that a transparent, impartial, complete, reliable and conclusive investigation can be carried out, and, for that to happen, we face the great challenge and the responsibility of not politicizing or instrumentalizing the Security Council. My delegation voted against the draft resolution (S/2018/321) presented by the United States of America, first of all, because we regret that once again a draft resolution was put to the vote with the knowledge that it would not be adopted by the Security Council, and, moreover, because there has already been a series of threats of the use of force accompanied by threats of unilateral action, which, of course, runs directly counter to the Charter of the United Nations. Bolivia once again makes clear its firm rejection of taking unilateral actions, because any unilateral military action that does not enjoy the approval of the Security Council is entirely illegal and contravenes the principles explicitly set forth in the Charter. In addition, any unilateral S/PV.8228 The situation in the Middle East 10/04/2018 8/21 18-10187 military action would violate the sovereignty and territorial integrity of the Arab Republic of Syria, and would affect the stability of the political process and the agreements on which progress has been made under the auspices of the United Nations. Mr. Van Oosterom (Netherlands): In my statement yesterday (see S/PV.8225) I urged the Security Council not to stand idly by and watch as a spectator while chemical weapons were being used in Syria. In our opinion, the Council should act, condemn, protect, and hold to account those responsible. Those elements are all reflected in draft resolution (S/2018/321) put forward by the United States, and that is why the Kingdom of the Netherlands voted in favour of that draft resolution. We thank the United States delegation for drafting the text. We appreciate the earlier rounds of negotiations and the flexibility displayed at yesterday's late-night round. Together with others, we are extremely disappointed that an attempt to set up an effective mechanism of attribution on the use of chemical weapons has failed once again. Today we witnessed the twelfth overall Russian use of the veto concerning Syria, including six pertaining to chemical weapons. As I said yesterday, if the Russian representative claims that the chemical-weapons attack in Syria is a fabrication, he should not veto the draft resolution. By vetoing this draft resolution, the Russian Federation assumes a heavy responsibility for continued impunity and the horrible use of chemical weapons in Syria. Because of this permanent member, the Council is not even able to condemn the use of chemical-weapons attacks this past weekend in Douma, during which the White Helmets once again demonstrated their unwavering commitment to their life-saving work in the most difficult circumstances. With regard to the draft resolution proposed by the Russian Federation (S/2018/175), the Netherlands will vote against it. That draft resolution falls short in every possible way. It seems that the Russian Federation is unable to support an independent and impartial investigative mechanism. It seems that it can accept a mechanism only in which itself can decide when, where, how and by whom the investigation would be conducted, while leaving the mandate attributed to the Council subject to its veto. This cannot be the end of the issue. The Security Council cannot remain passive in the face of the atrocities being committed in Syria. We must continue to work for an effective attribution mechanism, inside and outside the Security Council. Impunity must not prevail. The President (spoke in Spanish): The Security Council is ready to proceed to the vote on the draft resolution contained in document S/2018/175, submitted by the Russian Federation. I shall now give the floor to those members of the Council who wish to make statements before the voting. Mr. Nebenzia (Russian Federation) (spoke in Russian): Before I speak about the draft resolution before us (S/2018/175), I would like to say that I am very happy that my British colleague is familiar with the classic works of Marxism-Leninism, although that is hardly surprising, because Marx, Engels and Lenin were frequent visitors to London — indeed, Marx is buried there. But I would like to cite another quotation from Lenin, who wrote an article entitled "Better Fewer, but Better". After the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism (JIM) on the use of chemical weapons in Syria ended, in November of last year, it was Russia that found itself in the forefront of the efforts to fill the resulting gap. We drafted a resolution on the issue that we submitted to our colleagues for their consideration on 23 January. The Western camp immediately gave the draft text a hostile reception, since it eliminated the loopholes that enabled investigations to be manipulated and handed over to the control of the opponents of Damascus, as occurred with the JIM and which was the reason for its premature demise. I want to emphasize that we have not invented anything new in our text, but have merely brought the principles for the work of the new mechanism in line with the standards of the Chemical Weapons Convention. We now have a real opportunity to create a genuinely independent and impartial working mechanism that would help the Security Council to identify those responsible for the use of chemical weapons in the context of the conflict in Syria. All that it needs is for Council members to vote in favour of our draft resolution, and we call on them to do that. The President (spoke in Spanish): I shall now put to the vote the draft resolution contained in document S/2018/175, submitted by the Russian Federation. A vote was taken by show of hands. 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 9/21 In favour: Bolivia (Plurinational State of), China, Equatorial Guinea, Ethiopia, Kazakhstan, Russian Federation Against: France, Netherlands, Peru, Poland, Sweden, United Kingdom of Great Britain and Northern Ireland, United States of America Abstaining: Côte d'Ivoire, Kuwait The President (spoke in Spanish): The draft resolution received 6 votes in favour, 7 votes against and 2 abstentions. The draft resolution was not adopted, having failed to obtain the required number of votes. I shall now give the floor to those members of the Council who wish to make statements following the voting. Ms. Pierce (United Kingdom): As I have taken the floor once today already, I will be brief. With regard to Karl Marx, I think he must be turning in his grave to see what the country that was founded on many of his precepts is doing in the name of supporting Syria by condoning the use of chemical weapons on Syrian territory. We voted against the Russian draft resolution (S/2018/175) for a number of reasons. The Russian text is a distraction. It has lain dormant around the Security Council for weeks. There was no attempt to meet other Council members' concerns in its drafting, unlike the United States text (S/2018/321), which had adapted its original preferences precisely to try to meet those of the Russian Federation and others. The Russian text does nothing to bring a political process any closer. Specifically, it moves the parameters on access and imparts a quasi-judicial standard — "beyond a reasonable doubt" — that is inappropriate for the type of investigation that the Council wishes to establish. If the Russians want a criminal investigation, they could always suggest that we refer the matter to the International Criminal Court. Furthermore, there is selective quoting of the Chemical Weapons Convention to undermine the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism, and it takes a selective approach to the parameters of the Organization for the Prohibition of Chemical Weapons. But, above all, the text is unacceptable because it seeks to assert that sovereign States are above international law and international norms. That is breathtaking both in its arrogance and its ignorance, and for that reason alone, if not the others, we could not support it. Mrs. Haley (United States of America): Yesterday I said that history will record this moment (see S/PV.8225) as one when we as the Security Council either lived up to our responsibilities or showed our complete failure to protect the Syrian people. Today we have our answer. The votes have been cast. The record will show that today some countries decided to stand up for truth, accountability and justice for the Syrian people. Most countries saw the horror that took place in Douma last weekend at the hands of the Al-Assad regime and realize that today was a time for action. Month after month, the Al-Assad regime, with the full support of Russia and Iran, has strung the Security Council along. They ignored our calls for a ceasefire, for political dialogue and for deliveries of humanitarian aid. They ignored our calls to stop using chemical weapons — weapons that are universally banned from war. And then, last weekend, the Al-Assad regime forced a moment of reckoning on all of us by gassing people in Douma. The United States and the countries that joined us today could not allow that attack to go unanswered. The record will not be kind to one permanent member of the Council. Unfortunately, Russia has again chosen the Al-Assad regime over the unity of the Security Council. We have said before that Russia will stop at nothing to shield the Al-Assad regime, and now we have our answer. Russia has trashed the credibility of the Council. It is not interested in unity or compromise. Whenever we propose anything meaningful to Russia, Russia vetoes it. It is a travesty. It has now officially vetoed draft resolutions that would hold Al-Assad accountable for these barbaric chemical attacks six times. Things did not have to turn out this way. For weeks, the United States has led transparent, good-faith negotiations with all Security Council members to establish an attribution mechanism for chemical weapons in Syria. We started from the simple premise that every Council member would want to know who was responsible for using those barbaric and illegal weapons. We did everything to accommodate Russia's views. Russia surprised us with a proposed draft resolution (S/2018/175), calling all of us into the S/PV.8228 The situation in the Middle East 10/04/2018 10/21 18-10187 Security Council Chamber and handing out the draft text on the spot. After hearing widespread concerns about its draft resolution, Russia moved ahead anyway, accommodating no one's views. We could have done the same, but instead we tried to take as much as we could from Russia's draft text, while maintaining an impartial and independent process. We negotiated in good faith. Many aspects of our draft resolutions were similar. Russia said that the investigators should have safe access to the places where chemical weapons were used. We agreed. Russia said that it wanted an impartial, independent and professional investigation. We agreed. Russia said that the investigators should be recruited on as wide a geographical basis as possible. We agreed. Russia said that it wanted reports on the activities of non-State actors involving chemical weapons. Although that sounded to us like an attempt to distract from the Al-Assad regime, we included Russia's request. We even gave our mechanism the name that Russia wanted — the United Nations independent mechanism of investigation. There were really only two key differences between our draft resolution and that of Russia, but those differences speak volumes. First, Russia wanted to give itself the opportunity to approve the investigators who were chosen for the task. Secondly, Russia wanted the Security Council to assess the findings of any investigation before any report was released. Does any of that sound independent or impartial? Russia's proposal was not about an independent and impartial investigation at all. It was all about protecting the Al-Assad regime. This is a sad day. The United States takes no pleasure in seeing Russia exercise its sixth veto on the issue of chemical weapons in Syria. Only last week, we had hoped that the one-year anniversary of the Khan Shaykun attack might be the start of a renewed partnership to combat chemical weapons. However, those deadly weapons have been used on Syrian families again. When the people of Douma, along with the rest of the international community, looked to the Council to act, one country stood in the way. History will record that. History will record that, on this day, Russia chose to protect a monster over the lives of the Syrian people. Mr. Wu Haitao (China) (spoke in Chinese): China has stated its principled position on the chemical weapons attack in Syria. The draft resolution on the establishment of a new investigative mechanism submitted by the Russian Federation (S/2018/175) condemns the chemicals weapons attack in Syria and calls for the creation of a new investigative mechanism to establish the facts and the truth. We can all agree on those positive elements. In addition, it proposes improved working methods compared to previous investigative mechanism and set out concrete steps to carry out a robust on-site investigation on the ground and to ensure impartiality in the process of collecting evidence. As a result, the new investigative mechanism would be able to function with greater professionalism and to reach a truly credible conclusion. Those elements are in line with China's principled position. We support Russia's draft resolution. China regrets that the draft resolution was not adopted. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): I am taking the floor following the voting on the two draft resolutions (S/2018/175 and S/2018/321) above all to express our frustration over the fact that the Security Council was not able to adopt either the first or the second draft, which sought to give the Council an independent and professional mechanism with a mandate to attribute responsibility for the use of chemical weapons, despite the fact that all Security Council members expressed their desire in that regard. That is precisely why we voted in favour of both draft resolutions in the hope of having a new monitoring mechanism to attribute responsibility so as to protect people from the terrible and harmful effects of such chemical weapons. Despite the negative outcome of the voting on both draft resolutions, the Government of the Republic of Equatorial Guinea, whose position on the use of chemical weapons we have clearly set out during the debates on the issue, wants the members of the Security Council to seek and to explore other alternative draft texts that could merit the joint agreement or the consensus of the Security Council so that we can establish that new mechanism as soon as possible. That is what the people who are suffering, or in the future may suffer, the terrible effects of chemical weapons hope and expect of the Security Council. Mr. Alemu (Ethiopia): It is indeed regrettable that the Council could not adopt a resolution to establish a new mechanism that would identify those responsible 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 11/21 for the use of chemical weapons in Syria. Establishing such a tool would have sent a quick and unified message regarding the resolve of the Council not to tolerate impunity. That is how we view the defeat of both draft resolutions (S/2018/175 and S/2018/321). However, we were not at all surprised. We voted in favour of both draft resolutions, consistent with our position in reaffirming the importance of setting up an independent, impartial and professional investigative mechanism with a view to ensuring accountability. No doubt, such a mechanism would clearly have addressed the existing institutional gap in that regard, which continues to be a source of major weakness in the fight against impunity. Both draft resolutions sought the establishment of such a mechanism. Clearly, there are differences, among others, concerning some aspects of the accountability mechanism. We believe that we have come some distance in bridging those differences. It would have been a major achievement, both functionally and from the point of view of enhancing trust, which is so greatly needed in order to address the challenge not only of ensuring non-proliferation but also of advancing the cause of international peace and security. That was why we were hoping that we could achieve consensus on the matter and unity within the Council. Frankly speaking, we do not like what we see. At the risk of sounding self-righteous — and the challenge that we face makes taking the risk appropriate — we must say that we are deeply disappointed about the situation that we are in. Since we have no alternative, it remains important that we all persevere in continuing our dialogue and supporting the efforts to ensure unity, without which the Council will not be in a position to discharge its principal responsibility of maintaining international peace and security, in particular repairing the damage to the chemical weapons disarmament and non-proliferation regime. Yesterday, we expressed our concern about the difficult situation we are currently facing (see S/PV.8225). We do not wish to repeat what we said, but allow me to state in closing that we look forward to handling the issue of the alleged use of chemical weapons in Douma, eastern Damascus, with a greater sense of responsibility. That is how we intend to look at the draft resolution from Russia before us, a draft which, in our view, is relatively similar to the draft resolution informally made available by Sweden yesterday, whenever the Council is ready to handle it. Mr. Alotaibi (Kuwait) (spoke in Arabic): I support the statement in explanation of vote on the American draft resolution (S/2018/321) made earlier in the meeting by the representative of the United Kingdom, who said that today is actually a sad day. It is a sad day for the non-proliferation regime, and a sad day for civilians — particularly women, children and the elderly — throughout Syria, and specifically Douma in eastern Ghouta. We ask their forgiveness because we have disappointed them once again. The Council has been unable to establish a mechanism that would hold accountable those who commit crimes by using chemical weapons in Syria. We ask their forgiveness because the Council has been unable to put an end to the serious and gross violations of international humanitarian law, human rights law and many Security Council resolutions condemning the use of chemical weapons in Syria. We ask their forgiveness because the Council has been unable to hold to account the perpetrators of crimes related to the use of chemical weapons in Syria. Our position has always been clear. We have called for consensus in the Council on this sensitive issue, which touches on accountability and impunity. We voted in favour of the United States draft resolution because it contains the basic elements that we think are necessary to establish any new accountability mechanism in Syria in order to guarantee its independence, neutrality and professionalism. The mechanism would identify the perpetrators responsible for any chemical attack, and then the Security Council would shoulder its responsibility in terms of sanctions. We abstained in the voting on the draft resolution presented by the Russian Federation (S/2016/175) because it did not include the elements to which I have referred. It would undermine the credibility of the new mechanism by depriving it of its fundamental terms of reference, namely, to determine whoever is responsible in the event of attacks using chemical weapons. We are very concerned about the result of voting today because it will encourage parties to the conflict to continue using chemical weapons in the absence of accountability. Kuwait supported the code of conduct whereby the States members of the Security Council would commit to not opposing draft resolutions dealing with crimes against humanity, genocide and war crimes. We also S/PV.8228 The situation in the Middle East 10/04/2018 12/21 18-10187 supported the French-Mexican initiative on abstention in the use of the veto in cases of human rights violations. As a result of the voting today, and based on our commitment to abiding by the four Geneva Conventions and their two Additional Protocols, international humanitarian law and the final outcome of 2016 World Humanitarian Summit, we call again for crimes against humanity and war crimes, as well as humanitarian issues, to receive due attention. That would include allowing the safe and sustainable delivery of humanitarian assistance and medical evacuations, and preventing the siege of residential areas. These should be treated as procedural issues; they should not be subject to a veto so that such human tragedies and sufferings are never repeated. Mr. Skoog (Sweden): Like everyone else, we deeply regret that today the Council was prevented once again from establishing a responsibility-attribution mechanism for the purpose of impartially identifying the perpetrators and organizers of the use of chemical weapons in Syria. I am sure we all share a sense of very tragic déjà vu as we repeat the scenario the Council faced in November when the renewal of the mandate of the Joint Investigative Mechanism was blocked. However — and I apologize to all of those who are tired of hearing me say this — we will not give up. Efforts to reach an agreement on a responsibility-attribution mechanism must continue, and we support all serious and genuine initiatives that aim to achieve this objective. We stand ready to help facilitatory efforts to find a way forward. Accountability for the use of chemical weapons is crucial. As we have stated before, the Syrian people suffering from more than seven years of conflict deserve no less from us. They want peace and justice, not further military escalation or impunity. A collective response to the most recent alleged chemical weapons attack in Douma therefore remains urgent and critical. The credibility of the Council is at stake. We must now come together to swiftly condemn the use of chemical weapons in Syria and express alarm at the alleged attack in Douma. We must support an immediate and further investigation through the Organization for the Prohibition of Chemical Weapons, and we must demand full, free and safe access without any restrictions or impediments to the fact-finding mission in its immediate deployment to Syria. Establishing the facts of what has taken place in Douma remains an essential first step towards confirming the alleged use of chemical weapons and finding the truth, and we need independent, impartial attribution of guilt followed by full accountability. The Council must remain seized and live up to its responsibility. That is why we circulated yesterday a draft text aimed at finding common ground. We stand ready to work tirelessly to find agreement on a robust, swift and immediate response. We need to come back together again after the failure that we have just witnessed. Mr. Tumysh (Kazakhstan): Our position remains unchanged and consistent. Due to well-known historical reasons, Kazakhstan has always taken a firm and resolute stance of uncompromising condemnation of any use of weapons of mass destruction, including chemical weapons. We do so as that is an extremely heinous action and an unacceptable war crime. We have also been in support of attaching paramount importance to the creation of a new investigative mechanism. That has been strongly reiterated, and we have pressed for its urgency. Impunity for chemical crimes is not acceptable. It sends the wrong signal to those who continue to use or intend to use such an extremely heinous weapon. However, in order to punish anyone, we must be able to prove guilt completely and irrefutably. In that regard, the creation of a full-fledged, impartial and independent investigative tool is of the utmost necessity for all. We have worked in earnest with the delegations of the United States and the Russian Federation. We must recognize that the use of chemical weapons in Syria continues, along with the persistent threat of chemical terrorism, to present a grave reality. In addition, many allegations of the use of chemical agents in Syria are still undisclosed. Based on the aforementioned circumstances and understanding the need to preserve this mechanism, we supported both draft resolutions intended to create new investigative mechanisms. We urge that we all work together for the maintenance and strengthening of international peace and security. Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): This meeting is an interesting one from a variety of perspectives. One is that Lenin and Marx, two anti-imperialists, have been invoked more than once. What we have seen today is related to that topic. It is a fact that all empires are under the illusion that they are morally superior to the rest of us, that they believe themselves to be exceptional and indispensable and that they are above the law. In this, as in other cases, they do not seek to advance democracy or 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 13/21 freedom, but rather ultimately to expand their power and domination worldwide. What we have seen today is a sad reflection of what is happening on the battlefield in Syria and of those interests. I would like to echo the words of the Swedish Ambassador in urging the Security Council not to rest until we are united and can reach consensus, if indeed we believe in the purposes and principles of the Charter of the United Nations. It is the Charter, and whether the members of the Council can fulfil it, that is ultimately at stake. One of our responsibilities under it is to refrain from taking unilateral action. We hope that principle will be honoured. The President (spoke in Spanish): The Council is ready to proceed to the vote on the draft resolution contained in document S/2018/322, submitted by the Russian Federation. I shall now give the floor to those members of the Council who wish to make statements before the voting. Mr. Nebenzia (Russian Federation) (spoke in Russian): We too are sorry that our draft resolution (S/2018/175) was not adopted today, but at the moment neither it nor the United States draft resolution (S/2018/321) would have had any influence on the investigation of the alleged incident in Douma. Right now, that is not what they are about. There is no need to mislead anybody by saying that, or that there were intensive consultations on the American draft resolution but not on ours, or that most of our amendments were supposedly taken into account. Our colleagues will now tell the press that we vetoed their resolution, while modestly remaining silent about the fact that just as with the draft resolutions on the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism, they also vetoed ours. Yesterday, during the meeting on threats to international peace and security (see S/PV.8225), there was an emotional discussion of the event, or the alleged event, in Douma on 7 April. Based on the results of the inspection conducted by our specialists, we said that a chemical attack could not be confirmed. Nonetheless, we advocated for the speediest possible investigation of all of the circumstances by the Organization for the Prohibition of Chemical Weapons (OPCW) and affirmed our willingness to facilitate its work on the ground. The Government of Syria has sent the OPCW an official request that such a mission be dispatched to Douma as soon as possible. Yesterday, the Swedish delegation put forward a fairly constructive text for a corresponding draft resolution. Unfortunately, their initiative was undeveloped and was trampled down thanks to the confrontational efforts of the United States and its closest allies, which had decided to shift the focus away from the issue of an investigation of what happened on 7 April. That is understandable, because they have already identified the guilty parties. As far as they are concerned, the so-called regime, along with Russia and Iran, is always to blame for everything. The investigation does not interest them. Well, sometimes it does, but only if it is based on so-called exclusive data from the opposition's social networks. For the hundredth time, I would like to ask the same question yet again. Can someone here explain clearly and plainly why Damascus needed this alleged chemical attack in Douma in principle, especially since practically all of the militias had evacuated Douma by then? And the militias who were still being evacuated on 8 April knew nothing about the alleged occurrence of this chemical attack. I will answer my own question. The provocation was desperately needed by the militias who received that very timely support from the United States and other Western countries. We decided to develop the Swedish initiative, and our draft resolution notes the Syrian Government's invitation to the OPCW Fact-finding Mission to visit the site of the alleged event without delay. It welcomes the decision of the Director-General of the OPCW Technical Secretariat to send the Mission to Syria in order to conduct investigative work in line with Chemical Weapons Convention standards. It takes into account the guarantees of safe access provided by the Syrian authorities and Russian military forces. Fifteen days later, the Secretary-General would submit the first report to the Security Council. This is a strictly practical, non-confrontational and depoliticized initiative in support of the OPCW, which would help the specialists in this area determine what did, or rather did not, take place in Douma. And that is the priority now, not the draft resolution on a United Nations independent investigative mechanism, which was hastily submitted for a vote with the obvious aim of seeing both draft resolutions vetoed. We hope that Council members will give this initiative their unanimous support so that the process can begin as soon as possible. According to our information, two S/PV.8228 The situation in the Middle East 10/04/2018 14/21 18-10187 expert groups from the OPCW Fact-finding Mission should leave for Syria by the end of this week. Whatever the excuse that may be given, if the experts do not reach Douma because they have been prevented by those who continue to speculate about the chemical issue in order to smear Syria and Russia, that will be yet another piece of evidence showing that behind this thoroughly false story are dirty geopolitical games and, what is worse, aggressive military plans capable of reversing the positive trend in the resolution of Syria's conflict and inflicting a painful blow on a region already tormented by adventurist assaults. We are witnessing all of that literally in real time. We request that you put this draft resolution to a vote, Mr. President. Mr. Skoog (Sweden): We want swift and resolute action today, and we want the Security Council to shoulder its collective responsibility. But I am not sure that we have exhausted all the avenues that could get us there, nor am I sure that voting on this new Russian draft resolution (S/2018/322) will get us there either. We feel that we are at a very fragile stage of Council deliberations right now, and we need to reflect carefully on the way forward to ensure that we do not jump into further paralysis, with consequences that will be difficult to defend or repair. That is why I would like to ask you, Mr. President, to suspend the meeting right here and now so that we can all move into consultations and carefully and collectively reflect on the next step. The President (spoke in Spanish): The representative of the Russian Federation has asked to make a further statement. Mr. Nebenzia (Russian Federation) (spoke in Russian): We listened carefully to what the Permanent Representative of Sweden has just said. To be candid, we are somewhat puzzled by his statement, because the draft resolution that we submitted (S/2018/322) is, in essence, based on the same idea as the draft submitted yesterday by the Swedish delegation. I do not know what we are going to consult on in consultations. I believe we already consulted on this subject yesterday. However, out of respect for the Swedish delegation and those delegations who would like to hold consultations, we are not against that. But let me say right away that we intend to put this draft resolution to a vote today, after our consultations. We hope that the consultations will be constructive and will not drag on for long, because that is certainly not necessary at this point. We need to adopt this draft resolution in support of the mission of the Organization for the Prohibition of Chemical Weapons in order to establish the facts on the ground as quickly as possible. The President (spoke in Spanish): If there is no objection, I will suspend the meeting. We will continue after our consultations. The meeting was suspended at 4.40 p.m. and resumed at 5.45 p.m. The President (spoke in Spanish): I shall now put to the vote the draft resolution contained in document S/2018/322, submitted by the Russian Federation. A vote was taken by show of hands. In favour: Bolivia (Plurinational State of), China, Ethiopia, Kazakhstan, Russian Federation Against: France, Poland, United Kingdom of Great Britain and Northern Ireland, United States of America Abstaining: Côte d'Ivoire, Equatorial Guinea, Kuwait, Netherlands, Peru, Sweden The President (spoke in Spanish): The result of the voting is as follows: 5 votes in favour, 4 against and 6 abstentions. The draft resolution was not adopted, having failed to obtain the required number of votes. I shall now give the floor to those members of the Council who wish to make statements following the voting. Ms. Pierce (United Kingdom): I will be brief. In the Consultations Room just now, Mr. President, you and the representative of Sweden made valiant attempts at a compromise. We all appreciate what is at stake and thank you for your and Sweden's efforts. But, fundamentally, the United Kingdom could not vote for the Russian text (S/2018/322) because it does not establish an investigation into who was responsible for the attack. It only welcomes the Fact-finding Mission, which is already on its way. I repeat what I said in consultations: the Fact-finding Mission determines whether chemical weapons were used and, if they were, which chemical weapons were used. It does not, and cannot, establish who was responsible for 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 15/21 their use — and thus start on the first step on the path to attribution and accountability. For that reason, we are not able to support the text. It would be like watching a fire, identifying that there was a fire, and doing nothing to put it out. The Russians invited us to return to the issue of an investigative mechanism on a separate occasion. I am afraid that the answer to that is 17 November 2017, when Russia vetoed a joint investigative mechanism that it had itself decided to set up. For all those reasons, all it would have taken is a written decision for an investigation set up by the Security Council. Russia could not take that small step, and therefore we were not able to support the draft resolution. I very much regret that, but the answer was in Russia's hands. Mr. Wu Haitao (China) (spoke in Chinese): Recent reports concerning the use of chemical weapons in Douma and the consequent civilian casualties have given rise to serious concern on the part of the international community. China has noted that the Organization for the Prohibition of Chemical Weapons (OPCW) has already asked its Fact-finding Mission in the Syrian Arab Republic to investigate the relevant reports. We support the OPCW in sending investigators to Syria so as to establish the truth. We call on all parties concerned to cooperate with the investigation. The draft resolution submitted by the Russian Federation (S/2018/322) expresses deep concern about the alleged use of chemical weapons in Douma on 7 April, strongly condemns the chemical-weapons attacks that took place in Syria and elsewhere, urges the OPCW Fact-finding Mission to carry out an on-site investigation, and provides that the Syrian Government and other parties will ensure the security of and safe access to investigators. The draft resolution is in keeping with China's principled position. China supports and voted in favour of the Russian draft resolution. Mr. Skoog (Sweden): We deeply regret that we have ended up here following a long day of serious efforts to move forward by some of us — I believe. We abstained in the voting on the Russian draft resolution (S/2018/322) a few moments ago because the attribution and accountability track, which we believe is important, lacked clarity. We called for consultations earlier because we felt that, provided there was political will, an opportunity remained for us to come together and shoulder our responsibility today. We put forward a draft resolution (S/2018/321) to all members that we felt was credible and assertive, and was intended to support the Fact-finding Mission of the Organization for the Prohibition of Chemical Weapons. It was also very clear in its determination to establish an impartial, independent and professional investigative mechanism, and we had suggested that the Secretary-General help us recommend the best way forward in that area and give him 10 days to come back to the Council. I believe that would have been a much better way forward than where we are right now. I am therefore very disappointed that we have not been able to move forward on this. I thank all those members of the Security Council that were ready to engage, and I just hope that we do not consider this the end with regard to ensuring that the facts will be established and that there will be true accountability and no more impunity for the horrendous use of chemical weapons in Syria and elsewhere. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): I once again express the frustration of our delegation over this afternoon's negative outcome. We abstained in the voting on the third draft resolution (S/2018/322), first of all because it was submitted only very late today and, secondly, because it is lacking compared to the two previous draft resolutions on which we voted in favour (S/2018/175 and S/2018/321). We believe that we should ask the representative of Sweden, Mr. Olof Skoog, not to withdraw his proposal so that following this meeting — perhaps tomorrow afternoon — as was suggested during consultations, we can continue considering and analysing it to see whether we can agree to vote on the draft resolution once we have introduced amendments and reached a consensus on the text that he has presented. Mr. Radomski (Poland): Poland voted against the draft resolution (S/2018/322) presented by Russia. We believe that the draft resolution submitted originally by Sweden was an honest attempt to enable the Security Council to respond promptly to the horrific act of violence that occurred in eastern Ghouta on Saturday. To that end, the Security Council needs to re-establish a professional, truly independent and impartial accountability mechanism. The draft resolution proposed by the Russian Federation is missing that important provision. That is why we had to vote against it. S/PV.8228 The situation in the Middle East 10/04/2018 16/21 18-10187 Mrs. Haley (United States): I thank you, Sir, and members of the Security Council for what has been another frustrating day. My parents always said that you should always see the good in everyone and in everything. I have therefore been trying to figure out what the good is in Russia. I believe that it is very good at being consistent, and I believe that it is very good at playing games. We saw that when we took up the issue of the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism. Russia loved the Joint Investigative Mechanism until we found one side guilty, and then it decided that it did not want it. We then adopted the ceasefire, and Russia loved the idea of the ceasefire until Al-Assad had a problem with it and subsequently violated it. Today Russia vetoed for the sixth time a draft resolution (S/2018/321) condemning Al-Assad for chemical-weapons attacks on his own people. No matter what we do, Russia will be consistent. Russia will continue to play games, and once again it is putting forward yet another surprise draft resolution (S/2018/322). The first time that any of us saw it was today at 11 a.m. The Russians held no negotiations. It took no input, and, when Sweden asked that the Council be allowed to discuss the draft resolution, Russia allowed that but did not want any changes to it. There is a reason for which Russia did not want to discuss its resolution, and that is because it does not accomplish anything. The draft resolution mainly asks for the Organization for the Prohibition of Chemical Weapons (OPCW) to send its Fact-finding Mission to Douma, but the Fact-finding Mission is already travelling to Douma. It already has a mandate to investigate and collect samples. What makes it worse is that Russia includes several provisions in its draft resolution that are deeply problematic and once again seeks to compromise the credibility of the international investigation. The draft resolution puts Russia and the Al-Assad regime itself in the driver seat for making arrangements for the Fact-finding Mission investigators. We are just supposed to trust that the same Government that says that everything concerning the Douma attack was fake will work in good faith with the OPCW. This draft resolution also tries to micromanage how the Fact-finding Mission should carry out its investigation, while dictating where the investigators should go. As we have always said, for an investigation to be credible and independent, the investigators must choose where they believe they should go. Members of the Council — least of all Russia — should not be calling the shots. For those reasons, the United States voted against the draft resolution. Mr. Alemu (Ethiopia): We voted in favour of the draft resolution (S/2018/322) because we saw value in its adoption as it offered, we thought, the possibility for the protection of the Organization for the Prohibition of Chemical Weapons Fact-finding Mission in the Syrian Arab Republic. Frankly, we tried to find weaknesses in the text. We could not. It is a matter-of-fact and uncomplicated draft resolution. We could not find any reason not to support it. Undoubtedly, it would not have made achieving attribution possible, but finding out whether chemical weapon were in fact used would have been a great achievement. Of course, so far the Russian position has been that there was no use of chemical weapons in Douma. Establishing the facts surrounding that assertion or position would have been a great achievement. We are not in a position to take advantage of the guarantee offered or the Council's strong support in that regard. We felt that the Fact-finding Mission needed the support. Mr. Nebenzia (Russian Federation) (spoke in Russian): Frankly speaking, I think all of us have seen everything for ourselves. Unfortunately, the failure to adopt draft resolution S/2018/322 really is a litmus test says a great deal and leaves us extremely apprehensive. We proposed a very innocuous draft resolution, which is moreover virtually a complete repeat of Sweden's draft text from yesterday. I find it difficult to understand which might be the parts where Mrs. Haley read between the lines to discover our scheming and our trickery. Perhaps the Permanent Representative of the United Kingdom answered that when she said that they could not adopt the Russian draft resolution — let us say it out loud — because it was a Russian draft resolution. Then everything was clear. The United States representative said that we are very good at playing games. I am not sure about that. What I am sure of is that she is very good at making threats, and the threats that the United States is making with regard to Syria should make us all extremely alarmed, because we may be standing on the threshold of some very sad and terrible events. I would once again like to ask the United States to refrain from executing the plans that it may be incubating for Syria. Unfortunately, the refusal of the United States to adopt the draft resolution speaks to the fact that our 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 17/21 American partners and colleagues do not need any real investigation, which is something that we discussed earlier. We regret the fact that the draft resolution was not adopted, although it is true that the Fact-finding Mission will, I hope, reach Syria soon and be able to get to work on its principal mandate, which is establishing the facts about what really happened in Douma. To repeat what I have said once again, in all innocence, the Russian military and the Syrian Government will provide support to the mission in terms of ensuring its security. I hope that does not raise questions for anyone, because it is simply what must be done. We hope that the Mission will be able to make the trip effectively and without delay. Mr. Alotaibi (Kuwait) (spoke in Arabic): I would like to start by thanking Sweden for its efforts and attempts to achieve rapprochement and to smooth over the differences among the members of the Security Council. We are disappointed by the Council's inability to reach consensus on this important matter and by the fact that the divisions among Council members unfortunately continue. We abstained in the voting, despite the fact that the gist of draft resolution S/2018/322 calls for an investigation into what took place in Douma, which is what we called for. The investigation should be undertaken by an international, independent and impartial body, which in this case is the Organization for the Prohibition of Chemical Weapons (OPCW). However, the OPCW Fact-finding Mission will go to Syria anyway, and the Council welcomed that fact yesterday. There is therefore no need for a draft resolution. What we are looking for is an international, independent, neutral and professional body or mechanism that would investigate the incident and identify the party that has used chemical weapons, if it indeed determines that chemical weapons have been used. That approach will enable the Council to hold the perpetrators accountable, in accordance with resolution 2118 (2013). Mr. Umarov (Kazakhstan): I thank everybody for today's very difficult and unfortunately unproductive day. We voted for the Russian Federation's draft resolution (S/2018/322) on sending a fact-finding mission of the Organization for the Prohibition of Chemical Weapons (OPCW) as soon as possible because, as we said yesterday in raising this very simple question, we need to know what happened on the ground. Yesterday we were also very clear when we said that there were different and conflicting reports about the number of casualties and even about the very fact that the chemical attack had taken place. We requested and supported the important proposal that a fact-finding mission should go to Douma to establish the facts on the ground. We are not talking right now about who did it, but we are talking about the fact of the event itself. We needed to understand what was there and what had happened there. Sending a fact-finding mission was very important to us and to all the delegations that do not have a presence there to understand the objective reality of the place. Even if the only information obtained is about the kind of substance that was used, that would be very useful for us to understand who the perpetrators might be and at the very least establish the fact that a chemical attack took place. In this kind of understanding, we very much support sending OPCW experts to investigate on the ground in order to give us information on which we can base an objective opinion about the situation. We are not taking sides here, and we were very clear about that yesterday. We would like to receive full, objective, transparent and unbiased information about the facts that we are addressing here. We are therefore glad that the OPCW is sending a group to Douma, regardless of the results of today's voting on draft resolutions. We are hopeful that we can at least get this preliminary information about the situation in Douma. I would like to say once again that we in the Security Council should be objective and base our decisions on the simple facts that may be presented to us by the independent organizations that will determine whether there was a chemical attack or not. Mr. Delattre (France) (spoke in French): After having vetoed a draft resolution that sought to shed full light on acts of violence involving chemical weapons (S/2018/175), including those that took place last weekend, Russia persists in a dual strategy of obstruction and diversion on the matter. The only aim of the draft text on which we have just voted (S/2018/322) was clearly to confuse the issue. It is not a question of disputing the importance of an independent investigation by the Organization for the Prohibition of Chemical Weapons (OPCW) into what happened in Douma on 7 April. That is essential, and the investigation has already been launched. However, the Russian draft resolution, which we had to vote against, did not meet the challenges. S/PV.8228 The situation in the Middle East 10/04/2018 18/21 18-10187 Let us be clear: what we lack today, and what Russia continues to reject, is a truly independent and impartial mechanism that can attribute responsibility in order to prevent impunity. That was the raison d'être for the OPCW-United Nations Joint Investigative Mechanism. With the establishment of the Joint Investigative Mechanism, set up with the involvement of Russia, we put in place a tool for the essential deterrence of perpetrators of chemical attacks. That is clearly what we lack today. Let us be clear in saying that statements are not enough and that the Russian draft resolution is only a smokescreen that falls well short of the urgent response that the Council should provide. That is why France voted against the draft resolution and why the draft resolution was not adopted. Today I reiterate that France will spare no effort to ensure that the perpetrators of those chemical horrors are identified and held to account in an independent and impartial way. The stakes are extremely high, and we will not give up. Mr. Van Oosterom (Netherlands): We abstained in the voting on the draft resolution (S/2018/322) because we had serious hesitations about the text, as it differed in some crucial aspects from the Swedish text put forward yesterday. First of all, the text makes it insufficiently clear that the Organization for the Prohibition of Chemical Weapons Fact-finding Mission in the Syrian Arab Republic already has the mandate for on-site visits, as States have to comply with it. They do not need the Council's authorization. Secondly, the text is unduly restrictive. Paragraph 3 is not a correct reflection of the decision of the Director-General or of his existing mandate. The necessity of on-site investigations is up to the team to decide. My third point is that the fact-finding mission should be able to perform its mandate in complete independence. Fourthly, we do not want the precedent that Security Council authorization is needed for a fact-finding mission to do its work. We are convinced that those were issues that we could have solved if the draft resolution had been put forward for proper consultations. We received it this morning. We regret that those concerns could not be taken into account. My last point is that one colleague said that the litmus test of this evening, and of today, was the voting on this draft resolution. I disagree. The litmus test of today's meeting was the veto by one permanent member on the establishment of an effective attribution mechanism. Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): I shall be very brief. Bolivia voted in favour of the draft resolution (S/2018/322) for several reasons. One of those is that, although the nature of the events that have been condemned is unknown, the highest authorities of the Organization have pointed out that the United Nations is not is a position to verify the reports of such events. It is therefore essential to establish the truth by means of an independent and impartial investigation. Many of those reports come from non-governmental organizations (NGOs), and we know who finances those NGOs. Therefore, we must allow doubts with regard to such sources. Analysing the draft resolution submitted by the Russian Federation word by word, from the point of view of intellectual integrity, commitment to the Syrian people or international law, we found no reason to vote against the draft resolution. Nevertheless, what concerns us is what is being planned outside the structure of this edifice. While it was said today that Lenin and Marx would probably be turning in their graves, I do not know about that. But what is certain is that Churchill and Roosevelt, for example, are turning in their graves because, as founding fathers of the structure of this world order, they endowed the Security Council with the authority to use force to deal with threats to international peace and security. I am not sure that they would be very happy that the outcome of such events, without a full and conclusive investigation, is that some of its members undertake the unilateral use of force. In any case, we remain hopeful that the Security Council will shoulder its responsibility and that, through unity, it can help to identify the perpetrators of any attack against international peace and security, if that is the case. The President (spoke in Spanish): I shall now make a statement in my capacity as the representative of Peru. We regret that we were not able to achieve consensus this afternoon on a draft resolution with regard to the delicate situation in Syria. We underscore that the investigation being carried out on the use of chemical weapons must be complemented by an independent, impartial and professional mechanism that attributes 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 19/21 responsibility. That is why we abstained in the voting on this occasion. We reiterate the need for the Security Council to regain its sense of unity on this very delicate subject so that it can fulfil its high responsibilities and thereby alleviate the suffering of the Syrian people. That is why we will continue to explore options on this important matter. I now resume my functions as President of the Council. I remind speakers of the content of presidential note S/2017/507 with regard to the length of statements. I now give the floor to the representative of the Syrian Arab Republic. Mr. Ja'afari (Syrian Arab Republic) (spoke in Arabic): I will give colleagues who are about to leave the Chamber some of my valuable time. They are afraid that I will beat them in the battle of arguments. They become terrified when they hear any opposing views. Those who just left the Chamber said in their statements that today was a sad day for the non-proliferation regime. I would like to refresh their memories and say that violation of the non-proliferation regime is the speciality of the following Western States. The United States of America used nuclear weapons in Japan. It used chemical and biological weapons in Viet Nam and enriched uranium in Iraq. France used Algerian human beings when it tested its first atomic bomb in the Algerian desert in 1960. In fact, it placed living Algerians in the desert tied to poles, and dropped on them the first French atomic bomb. Britain, of course, conducted all its nuclear tests in its colonies on islands in the oceans. The British Ambassador then says that day was a sad day for the people of Douma. English is not my mother tongue, but I know that there are no people of Douma. There are inhabitants in Douma. There are Syrian people. There are no people of Douma. However, beyond Marx, Engels and Lenin, I would like to quote from Shakespeare as saying: "Lies shame you. Speak the truth or remain silent". My British colleague said that Russia does not have the authority to go to Douma and establish whether or not chemicals were used there, stating that it is not within the jurisdiction of our Russian friends, who are on the ground, to go to Douma and investigate the scene. That is quite strange. Britain should have advised itself in the same manner when it sent intelligence officers to Khan Shaykhoun and conferred upon itself the authority to collect samples with the French. They took the samples to British and French laboratories, as they claimed, without coordinating with the Joint Investigative Mechanism (JIM) or the Fact-finding Mission. That is quite the paradox: giving themselves the very right that they deprive others. Approximately two weeks ago, Britain signed an agreement with the Crown Prince of Saudi Arabia for an arms deal worth $100 billion — much bigger than the Al-Yamamah deal — to continue killing people in Yemen, start new wars in the region with Iran and Syria and entrench never-ending wars throughout the entire region. That is what Britain is capable of doing. Mahatma Gandhi knew the British well, and he was right when he said, "If two fish broke out into a fight in the sea, everyone knows it was Britain that started it". The American colleague said that there is only one monster facing the entire world in defiance today. That monster has financed terrorists in Syria for seven years and provided them with arms. I would say that the monster is the United States, Britain and France. They sponsored terrorism in my country for seven years, and before that they did the same in Iraq, Afghanistan and Libya. They sponsored terrorist organizations starting with Taliban and Da'esh, down to the Al-Nusra Front, Al-Qaida, Jaysh Al-Islam, Faylaq Al-Rahman and the White Helmets, which British intelligence newly invented. The monster she spoke of unleashed lies in order to destroy, occupy and send troops thousands of miles throughout the world to destabilize international peace and security. The monster is the American who, thus far, refuses to destroy his chemical arsenal, as we know, yet lectures others on destroying chemical weapons. My French colleague said that he was horrified by the pictures he saw. But he was not horrified by the pictures of the hundreds of civilians who were killed in the 2016 French air strikes in Toukhar village in the rural area of Manbij. Two hundred civilians were killed, including entire families, by France's war planes. The French Ambassador must not have seen those pictures, and consequently they were not a source of horror for him. The concept of double standards is an understatement for those people. In response to the web of lies spread by some Western States against my country regarding the S/PV.8228 The situation in the Middle East 10/04/2018 20/21 18-10187 alleged use of chemical weapons in Douma on 7 April, the Ministry for Foreign Affairs and Expatriates of the Syrian Arab Republic sent today, 10 April, an official invitation to the Organization for the Prohibition of Chemical Weapons (OPCW) to dispatch a fact-finding mission to Douma in order to investigate the allegations of the use of chemical weapons there and to determine the facts about those allegations. I informed members of the Council of that invitation yesterday in this very Chamber (see S/PV.8225). The Syrian Arab Republic welcomes the visit of the fact-finding mission and stands ready to fully cooperate, provide all forms of assistance to the mission in the discharge of its duties and guarantee the safety of its personnel. It will also facilitate interviewing and sampling in accordance with the terms of reference. Syria looks forward to the fact-finding mission carrying out its work in a full, transparent and professional manner and while relying on credible and tangible evidence. If it does deploy, it will find Douma liberated and it will be granted full access to any location it wishes to visit. The situation is quite clear. The co-sponsors of the American draft resolution (S/2018/321) do not seek the truth, because it will simply expose them and their terrorist proxies on the ground. Instead of waiting for the OPCW fact-finding mission to determine whether or not toxic chemicals were used in Douma, they present draft resolutions that do not enjoy consensus, nor do they seek truth, but rather establish non-objective mechanisms that pre-empt results in support of their political accusations and agendas. They are aware that a clone of the JIM would not be accepted by the States in the Council that are dedicated to the quest for truth regarding who is using toxic chemicals against Syrian civilians. In that regard, I underscore that the United States, Britain and France made the JIM fail by thwarting it through politicizing its work, putting pressure on members of its leadership and blackmailing them. Consequently, the JIM lacked credibility and professionalism, as it fabricated reports that accused the Syrian Government based on the so-called open sources, of course including the White Helmets, and false testimonies and fabricated evidence emanating mostly from terrorist groups, most important of which is the terrorist Al-Nusra Front and the White Helmets, which is the British misleading media arm of the Al-Nusra Front. The scenario that we witness today is exactly similar to what we witnessed a year ago when the United States of America launched a wanton aggression on the Al-Shayrat air base, which was founded on flimsy arguments and fabricated pretexts stating that the Syrian Arab Army used chemical weapons in Khan Shaykhoun. Those allegations were proven false when the United States and its allies prevented the experts of the JIM from visiting Khan Shaykhoun and collecting samples from the Al-Shayrat air base. Things are crystal clear. The aggression of the United States and its accomplices, throughout history, thrives on lies, deceit and hegemony, as well as on the rule of the powerful. It is a brutal approach that will never respect the rule of law and international legitimacy. For seven years, my country, Syria, has been a stark example of what the United States and Britain did when they unleashed lies, misleading information and fabricated stories in this very Chamber in order to destroy and occupy Iraq. Their actions were grounded on the pretext of a significant lie, that is, the existence of the so-called weapons of mass destruction in Iraq. I am compelled each and every time to remind the Council of the position of former Secretary of State Colin Powell when, in this very Chamber (see S/PV.4701) — and I was sitting where the Deputy Permanent Representative of China is seated today — he presented tapes, documents, maps and pictures that were later discovered to have been produced, faked and fabricated by the American intelligence services for the purpose of invading Iraq. The operation was prepared in advance. The same scenario occurred with Libya. The truth must be revealed. For centuries the world has witnessed various instances of occupation and hegemony, whose sole purpose was to loot the wealth of nations, occupy land or impose a geopolitical agenda. However, political immorality has reached a depth today to the extent that Libya has been destroyed and many of its people killed to cover up cases of bribery and financial corruption involving the President of a permanent member of the Council that talks about democracy and freedom. It is so low today to the extent that a permanent State regrettably forces Arab oil-exporting countries to foot the bill for its ongoing aggression and military intervention in my country, Syria. It is a business deal forged between the corrupt with the financial means and a mercenary who has weapons and power. Some permanent members of the Council commit acts of aggression against sovereign 10/04/2018 The situation in the Middle East S/PV.8228 18-10187 21/21 countries simply to detract attention from domestic crises and ongoing controversy surrounding their political elite. Following seven years of a dirty terrorist war that was imposed upon us, we in Syria believe that clear options exist — but they pose a major challenge to the majority of Council members. The Council must refute the lies and reverse the political deterioration that the United States, Britain and France are trying to push the Council towards engaging in. It is up to the Council today, and in the future, to make its decision. World public opinion and the people of the free world will judge whether or not the Council has assumed its responsibility to uphold international legitimacy, maintain international peace and security and protect the world against the horrible terrorism that is used and exploited by those three permanent member countries to undermine the stability and self-determination of States. I call upon the members of the Council to uphold a global, ethical and multilateral political system that believes in international law and in the right of peoples to self-determination, and rejects military, political and economic hegemony. In conclusion, my country reiterates its condemnation in the strongest terms of any use of chemical weapons by any party, anywhere and under any circumstances. My country stands ready to cooperate with the Organization for the Prohibition of Chemical Weapons to reveal the allegations and lies being promoted by some Western parties so as to justify their aggression and serve their own political agenda. Their fleets are now in the eastern Mediterranean, waiting for the veto in order to start their aggression. I would like to inform those Western parties — and they must pay close attention to what I say — that their threats of aggression, manoeuvres, lies and terrorism will never prevent us — as one of the founding States of the Organization — from exercising our duties and rights under the Charter of the United Nations and our national Constitution to protect our sovereignty and territorial integrity and to fend off aggression from any source. We will not allow anyone — big or small, permanent member or non-permanent member — to treat us the way Iraq and Libya were treated. The meeting rose at 6.35 p.m.

Issue 56.4 of the Review for Religious, July/August 1997. ; for re,lig i ous Christian Heritages and Contemporary Living JULY-AUGUST1997 ¯ VOLUME56 ¯ NUMBER4 Review for Religious (s a forum for shared reflection on the lived experience of all who find that the church's rich heritages of spirituality support their personal and apostolic Christian lives. The articles in the journal are meant to be informative, practical, or inspirational, written from a tbeological or spiritual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is pul31ished bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone:314-977-7363 ¯ Fax: 314-977-7362 E-Mail: FOPI~I~MA@SLU.I~I)U Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP 1150 Cedar Cove Road ¯ Hendersou, NC 27536 POSTMASTF~R Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1997 Review for Religious Permission is herewith granted to copy auy material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creatio,i of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review fi3r Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming sJ Philip C. Fischer sJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez sJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living JULY/AUGUST1997 * VOLUME56 ¯ NUMBER4 contents prayer 342 Evoking the Spirit: Reflections on How to Pray ¯ ~°~Richard Hauser SJ explores the role of the Spirit in bringing about a communion with God, the goal of all prayer methods. 359 Liturgy of the Hours: Path to Integration Judy Roxborough STJ describes how praying the Liturgy of the Hours in community offers many ways in which we can find unity and wholeness, with ourselves, with our commutfity, with the world, and with all of creation. 364 370 spiritual direction What Is a Spiritual Director's Authority? Steve R. Wigall refocuses the question about the spiritual director's authority by considering the role of the Holy Spirit and the directee's freedom in this ministry. Confidentiality Issues in Spiritual Direction Shaun McCarty ST explores the nature and necessity of confidentiality in the ministry of spiritual direction and also some legal considerations affecting its practice. Review for Relig4ous 378 387 psychology Psychology: An Aid to Religious Formation Sefin D. Sammon FMS considers three specific and pressing initial and ongoing formative challenges and examines how psychology may help. Mental-Health Consultation with Religious Orders Alexander H. Smith Jr. considers elements of effective consultation from the perspective of both consultant and community in order to inform, to caution, and to encourage well-grounded principles and practices. 4O2 412 consecrated life Visiting a Scene. of Election Janet K. Ruffing RSM focuses within congregational elections on the ongoing partnership and collaboration of each assembly member and the entire body with those who are elected. The Rewards of a Costly Community Roger Finke ~ses sociological data to demonstrate that new members are attracted to religious congregations that have a distinctive community and mission. 340 433 departments Prisms ~,~, /~,~ -,¢- -r~ Canonical Counsel: Levels of Legislation in an Institute Book Reviews July-August 1997 prisms Jesus Christ is central to our faith and to its practices. As we continue our preparations for celebrating the third millennium in the spirit of John Paul II's 1995 letter, we could well reflect on how central Jesus is to our life, our prayer, and our work--to our everyday world. Jesus identified himself as one "preaching the good news." Jesus, first and foremost, proclaimed himself an "evangelizer." He talked about God. He talked about God's sons and daughters. He talked about God's world. Everything Jesus described--the first rays of sunlight, birds nesting, an old woman giving her little bit of money in the temple; whatever he listened to--spring water flow-ing, a baby's cry, musicians at a wedding feast; things that he could smell and taste--the freshness of a spring rain, the rich flavor of wine; whatever he touched--the mud to put on a blind man's eyes, the coldness of a young man's dead body, the warmth of John's embrace, or the lock-tight hold of Mary Magdalen on -Easter morning: every-thing spoke to him of the wonder of each of God's creatures, but even deeper down the wonder and beauty of God. And so Jesus could tell simple stories about seeds and growth, about wedding banquets and joy, about being neighbors and doing good to battered strangers Every time, in every instance, he is talking about God and our dealings with God. There is a Latin verb--conversari~-which means "to turn in relation with" and thus "to interact with," "to have dealings with," "to engage," or "to converse with" (our English word conversation obviously derives from it). In the light of this Latin derivation, we might say that all R~iew for Religious. our conversation--all our "talking"--is much broader in meaning and takes in all our dealings with others. Jesus was an evangelizer in all his dealings with the men and women of his time. Every incident in the Gospels is a picture of Jesus evangelizing--engag-ing people in the divine context of their lives. What does that say about us as Jesus' followers? To be evan-gelizers we do not have to go off to school and get degrees in theology. We do not have to exile ourselves to another country. All we need do is deal with the people in our everyday world the way Jesus talked and dealt with the people in his ~veryday world. He presented to each person a new quality of life; he uncovered divine values beneath the surface of all our human dealings. But for us to act in such a way implies that our world and the events in our lives speak of God to us so that we can speak of God to others. Like Jesus, we have to become aware of a world alive in God. Isn't that an essential to the good news which we live and speak about and deal with others about? John Paul has stressed repeatedly that we are being called to a new evangelization. Today we call our effort a "new evange-lization" because our educated world seems so ignorant of Jesus' way bf seeing (seeing deeper down) and because we ourselves, whatever our vocation in life, whatever our age, whatever our tal-ents and .education, are newly conscious of our responsibilities to preach the good news. For us to be Christian, to be like Jesus, we must be missionary; we must be evangelizers. How do we, neophyte evangelizers, start to live in Jesus' world? By reading the Gospels. Throughout the rest of this year. dedicated especially to Jesus, we need to set an agenda for our-selves of reading the Gospels through--slowly and over and over again. We need to let their words, their stories, become the warp and woof of our lives. We will be imbibing Jesus' way of being an evangelizer. We will assume more and more a stance of dealing with people in Jesus'. kind of world--a world alive in God. Like Jesus, we will be doing our part in making ourselves and our world come alive.in God. Like Jesus, we will be preaching good news to the "poor," that is, those who have so little a sense of God's pres-ence permeating their everyday world. David L. Fleming sJ 3~uly-August 1997 prayer RICHARD J. HAUSER Evoking the Spirit: Reflections on How to Pray Students in my graduate spirituality classes frequently ask about the most effective method of prayer for attaining union with God. They ask whether centering prayer from The Cloud of Unknowing is more effective than lectio prayer from the Benedictine tradition. (Lectio prayer is short-hand for lectio-meditatio-oratio-contemplatio prayer, a method from the 12th century for praying with Scripture.) Recently claims have been made for one method over the other. I am uncomfortable with assumptions behind such ,questions: that a method is necessary, that one method is more effective than another, that the effects depend upon our activity. After teaching methods of prayer conscien-tiously for years, I have been led by experience to soften my assertions about the use of method. My uneasiness regarding methods relates primarily to people's almost Pelagian lack of awareness 6f the role of the Holy Spirit, in any method of prayer or spiritual dis-cipline. The basic question for all spirituality is how we ¯ integrate our human effort with the role of the Spirit. Pope John Paul's 1986 encyclical, "Lord and Giver of Life," offers an apt response. Reflecting upon the Gospel of John and Christ's promise.to send ;another advocate to take his place, the pope summarizes the Christian tradition Richard J. Hauser SJ is chair of the Department of Theology at Creighton University and director of its graduate programs in theology, ministry; and spirituality. This is his tenth article for our journal. ,His address is Creighton University; 2500 California Street; Omaha, Nebraska 68178. Revie'w for Religious. on the Holy Spirit as sanctifier: "The redemption accomplished by the Son in the dimensions of the earthly history of human-ity-- accomplished in the 'departure' through the cross and res-urrection- is at the same time, in its entire salvific power, transmitted to the Holy Spirit: the one who 'will take what is mine'" (§11). The pope echoes Vatican Council II's emphasis on the Holy Spirit by insisting we adequately understand Christian vocation only when we understand the role of the Holy Spirit: the entire effect of the redemption is brought about by the Holy Spirit. We post-Vatican II Christians are challenged,to renew our theolog-ical models of the church, of the self, and of spirituality in light of our renewed understanding of the work of the Holy Spirit--an understanding all but lost before the council. And we are then challenged to renew every spiritual discipline, including personal prayer. The Spirit and Vatican II: Shift in Models One shift in models concerns the church. In recent decades we have witnessed two different, ~ough complementary, models of church. Each model assigns a distinctive role to the Holy Spirit. (Since I am a Roman Catholic, my primary understanding of church is that of my own tradition, but I have learned that my insights are applicable to Protestant traditions as well.) In the first model the Holy Spirit is indeed present in the church, but the church is seen primarily as an institution governed by hierarchi-cal authority--for Catholics: priests, bishops, pope. The Holy Spirit guides the institution through the hierarchy, and the hier-archy, especially the local priest, guides the people. The institu-tion rests secure because an infallible guidance in faith and morals was promised to it. In the second or Vatican II model, the Holy Spirit is present in the church, but the church is seen as the peo-ple of God, the entire community of believers, head and members united in the one Body of Christ. While continuing to guide the church corporately, the Holy Spirit also guides the members indi-vidually. The following excerpts from chapter 1 of the Dogmatic Constitution on the Church (Lumen gentium) highlight this truth elegantly. The Spirit dwells in the church and in the hearts of the faithful as in a temple. In them he prays and bears wimess yuly-A ugust 1997 Hawser ¯ Evoking the Spirit to the fact that they are adopted sons. The Spirit guides the church into the fullness of truth and gives it a unity of fellowship and service. He furnishes and directs it with var-ious gifts, both hierarchical and charismatic, and adorns her with the fruits of his grace. In order that we may be unceasingly renewed in him [Jesus], he has shared with us his Spirit, who, existing as one and the same being in the head and in the members, vivifies, unifies, and moves the whole bod);. Another shift in models is related to the church as the Body of Christ and concerns the nature of the self. Christians are dis-covering anew a central element of the New Testament message: the role of the Spirit within the self. Before Vatican II this role was virtually absent from our consciousness; now it dominates theo-logical consciousness. The plethora of books on the Spirit and spirituality in recent years are a sign of this. What is the role of the Spirit within the self?. Our treatment of this topic must begin with the Last Supper discourse in John's Gospel. Jesus is comforting his disciples, having told them of his imminent departure. But now I am going to the one who sent me, and not one of you asks me, "Where are you going?" But because I told you this, grief has filled your hearts. But I tell you the truth, it is better for you that I go. For if I do not go, the Advocate will not come to you. But if I go, I will send him to you. (Jn 16:5-7, revised NAB here and throughout) Jesus assures them it is better for them that he'goes; the, Spirit he sends will take his place, guiding and strengthening' them in their mission. Indeed, this union with himself through the Spirit is the condition for apostolic effectiveness. The Gospel could not be more clear: Remain in me, as I' remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so nei-ther can you unless you remain in me. I am the vine, you are °the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing. (In 15:4-5) Jesus' prediction is fulfilled at Pentecost when the Spirit descends on the community. The Acts of the Apostles gives wit-ness to the working of the Spirit in the apostolic church. Note the difference in the disciples before and after the coming of the Spirit. Review for Religious Among New Testament writings the epistles of Paul are a most eloquent witness to this power of the Spirit--a power he received only after his conversion to Christ at Damascus. For Paul, belief in Jesus with the subsequent infusion of the life of the Spirit is the source of all power. It is a new principle of life. Paul contrasts it with the flesh and its tendency to sin. But you are not in the flesh; on. the contrary, you are in the spirit, if only the Spirit of God dwells in you. Whoever does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body is dead because of sin, the spirit is alive because of righteousness. If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you. (Rm 8:9-11) This principle of life infuses the Christian community, form-ing one body, the Body of Christ, with every member united and animated by the Spirit. As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. (1 Co 12:12-13) A note on the activity of the Spirit in the self: The Holy Spirit joins our human spirit; it does not replace it. We humans enjoy three modes of activity flowing from the three dimensions of our being: physical, psychological, and spiritual. It is helpful to imag-ine three concentric circles: the center is the spirit, the middle is the mind, the outer is the body. Every human activity engages all three levels. Our physical and psychological activities are obvious to all. But what are our spiritual activities? The spiritual level is the level of our freedom, our freedom to respond to the Spirit or not to respond. The Holy Spirit joins our human spirit, initiating within us the desire for goodness~without the Spirit's presence we would nbt even have the desire. Responding to the Spirit, then, transforms the other levels of our b.eing, the physical and the psychological. The Spirit is the principle for all Christian life. Traditionally this indwelling of the Spirit has been called sancti-fying grace. Personal prayer--like every spiritual activity--is a response to the Spirit. An important corollary flows from this truth: We can trust our inner selves. At our center we have God's Spirit to guide us. .l~uly-Aug'ust 1997 Hauser * Evoking the Spirit Previous approaches to spirituality did not adequately acknowl-edge that presence. Commonly they taught that the self cannot be trusted because of fallen human nature and inherited original sin. This inherited brokenness so dominated our consciousness that we undervalued the power of redemption from sin. Since we could not trust this inner self, it became necessary to look outside our-selves for external guidelines. Contemporary approaches, too, acknowledge human brokenness--hence the emphasis on dis-cernment of spirits--but they also acknowledge the real effect of Christ's redemption. We have been freed from the slavery of sin; therefore, we can trust our inner selves. Grace in us is stronger than sin in us. Frequently we Christians have substituted fidelity to prescribed formal prayers--morning and night prayers, meal prayers, divine office, prayerbook formularies--for a more inte-rior response to the Spirit. Unfortunately, the Vatican II theological renewal concerning the Holy Spirit has not yet permeated popular consciousness thor-oughly. Many of us live within a different model of the self, which I will call the Western model because I recognize that it dominates the approach to God of many in the Western Hemisphere, In this model God is solely transcendent--in heaven--and so not dwelling within the self through the Spirit. This God in heaven is not readily seen as the initiator of good actions. Though the Western model duly acknowledges that we are made to know, love, and serve God in this life and so be happy in the next, it tends to give God no role in these actions until after they are performed, when rewards of grace are given in this life leading to the reward of heaven in the next. In this model, people tend to see themselvesas the initiators of their own good deeds, including personal prayer. Sanctifying grace is often erroneously under-stood as the treasury in heaven of merit earned by good works on earth. This Western view of self is not taken from the New Testament, but rather absorbed from several aspects of our culture. Our culture is secular. Our .view of the self tends also to be sec-ular; we do not recognize God's presence within us and its influ-ence on our inner motivation. At best we give intellectual assent that through baptism we receive sanctifying grace and so God is with us, but this notion of God's presence does not tend to affect our daily motivation. Our culture is also capitalistic, and financial rewards are conditioned on performance; we presume God gives Review for Religious spiritual rewards the same way, rewarding the just with grace--and perhaps even material prosperity--and withholding these rewards from the unjust. Our culture is individualistic. We prize inde-pendence and eschew any dependence, even finding dependence on God's grace demeaning. Without giving it much thought, we just presume we earn our salvation as we earn everything in life: by our own hard work. This view has disastrous effects on our understanding of how to pray: since the Spirit is not present within us, prayer cannot be a response to the Spirit, Another shift in models concerns spirituality itself. Unfortunately, we Christians have not drawn out implications of the Vatican II-renewed models of the church and the self and applied them to our practice of spirituality or to our personal prayer. Christian spirituality is a response to the Spirit. Today attention has shifted from performing spiritual disciplines (like prayer) externally to responding internally to the Spirit pres-ent in our hearts. Paul teaches his Jewish communities that they have been freed from subservience to the 613 Mosaic laws and are now called to respond to an inner law: "Now we are released from the law, dead to what held us captive, so that we may sePce in the newness of the spirit and not under the obsolete letter" (Rm 7:6). This truth also highlights the inadequacy of the Western-model understanding of good actions as self-initiated and emphasizes the scriptural teaching that~all good deeds are Spirit-initiated. Prayer and service not flowing from the heart do not fulfill Jesus' commandment of love. The Gospels present Jesus as hav-ing the most difficulty with a group of people who perfectly ful-filled all the commandments externally: the Pharisees. Jesus refers to them as whitened sepulchers. Externally they kept the com-mandments, internally they violated their very essence: love. Luke's parable on the Pharisee and the tax collector going to the temple to pray calls attention to the centrality of one's heart in prayer. The Pharisee boasted of his fidelity in keeping all the commandments, emphasizing his superiority to the tax collector. "But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'O God, be merciful to me.a sinner.' I tell you, the latter went home jus-tified, not the former; for everyone who exalts himself will be Grace in us is stronger than sin in us. Hauser ¯ Evoking the Spirit humbled, and the one who humbles himself will be exalted" (Lk 18:13-14). Previous approaches to spirituality often seemed more con-cerned with the external performance of prayer and service than with the quality of heart underlying them. Indeed, we usually examined our consciences in terms of sinful actions performed or omitted. For instance we focused not on whether we hated our neighbor, but on whether we performed hateful actions. Likewise we focused not on whether we praised God at Sunday Mass, but on whether we fulfilled our obligation by being physically pres-ent- our dispositions were irrelevant. Luke's presentation on the love commandments catches the quality of heart central to spirituality. Recall that the questioner was coming from a mentality that focused on the external obser-vance of many Torah-related precepts as central to observant Jews. Jesus, however, echoes the simpler injunction from the same Scriptures: "Teacher,'what must I do to inherit eternal life?" Jesus said to him, "What is written in the law? How do you read it?" He said in reply, "You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself." He replied to him, "You have answered correctly; do this and you will live." (Lk 10:25-28) We should recall that love is always a response to the Spirit: love in us originates with God in us: Beloved, let us love one another, because love is of God; everyone who loves is begotten by God and knows God. Whoever is without love does not know God, for God is love . Beloved, if God so loved us, we also must love one another. No one has ever seen God. Yet, if we love one another, God remains in us, and his love is brought to per-fection in us. (1 Jn 4:7-8, 11-12) The Spirit and Spontaneous Prayer How does the above apply to how we pray? that is, to what we do when' we withdraw individually to be with the Lord? I will begin with our commonest experience of prayer, spontaneous prayer, prayer outside of formal prayer times. Prayer itself I describe simply as "the movement of the heart toward God under the influence of the Holy Spirit": no heart movement, no prayer. Review for Religious (Prayer cannot be identified with either words we say or thoughts we think; indeed, prayer need not be accompanied by either words or thoughts. In Christian tradition the deepest prayer transcends both.) The movement occurs only when we are "under the influ-ence of the Holy Spirit." When we are not in touch with the Spirit, we cannot respond to it. The movement of the heart under the influence of the Spirit is "toward God." The Spirit moves us towards the Father and towards Jesus. As Christian theology sees the Spirit as the bond of union between the Father and the Son in the Trinity, so the Spirit is our bond of union with the Father and Jesus. In the communion of saints, the Spirit unites us also with Mary and the other saints. We on earth are united with them as they now are in heaven, where they continually love and praise the Father and Jesus. There they can be pri;cileged intercessors for us. With them we move toward communion with the Father and Jesus. A note about the purpose of prayer: Often we unreflectively assume that prayer is for the pur-pose of seeking specific favors from God. Deeper reflection, however, reveals that in prayer we are really seeking a confirmation of God's love for us. The purpose behind all our prayer is a deeper communion with the Father and with Jesus. Though we may be led to prayer for many different reasons, as we continue praying we eventually realize that our deepest need is for God's presence and support: the Spirit has transformed our initial desires. The process is not unlike Jesus' transformation in the Garden of Gethsemane. He initially seeks to have the chalice removed, but ends yielding to God's will and presence. I believe we experience over and over again the truth of Augustine's excla-mation "Our hearts are restless until they rest in Thee." In prayer there are many levels of .communion, of experienc-ing God's presence. The very desire for God's help is already a rudimentary experience of communion, even though the desire may be interspersed with distractions. The desire is real, but at this level the Spirit has not yet transformed other dimensions of the self. At a deeper level the movement toward God in prayer may be accompanied by tranquillity and peace. The Spirit makes us aware that the world is in God's hands, and we rest in the secu-rity of our relationship with our loving Lord. This is the usual In prayer we are really seeking a confirmation of God's love for us. ~uly-August 1997 Hauser * Evoking the Spirit experience. But, at an even deeper level, the Spirit so unites us to God that we lose conscious awareness of our communion with God. During the momentary experience itself, self-awareness recedes, but we are able to reflect upon the experience afterwards. The experience leaves a residue. The residue is described as wholeness, joy, contentment. Reflection on my own prayer experiences leads .me to a sur-prising conclusion (one I would not have made ten years ago): I find my heart drawn to God as frequently during spontaneous prayer as during the times I set aside for formal prayer. I have noticed that certain conditions foster these experiences--am I describing for myself a method for spontaneous prayer? The times and places are important. On schooldays the expe-riences occur mostly in the evenings after I have completed my day's work. Having put aside preoccupation with projects, I either take a leisurely walk around the campus or sit in one of my favorite places, such as a secluded university garden or the fountain-piazza in front of the church. On weekends the experiences can occur anytime, provided I have put aside preoccupations with work. I must give myself enough time for the experiences to occur--min-imally fifteen minutes, ideally a half hour--and must never be rushed. These experiences of spontaneous prayer, especially as they occur in natural settings, have affected my retreats and vacations. I now choose places for my annual retreats primarily for their setting. I find that my heart moves to God through nature in spontaneous ways that thoroughly refresh me. I consider the for-mal reflections characteristic of retreats as no more important than simply enioying the Lord's presence in nature. In these places God gives me the insights I need for my life. For my annual vaca-tions, too, I choose settings that facilitate spontaneous prayer. I see vacations as similar to retreats, as times for being re-created by God's presence, not simply as times to be distracted from my daily life. I find myself breaking into spontaneous prayer also at other times during the day. Most commonly this occurs after a partic-ularly successful class or during a walk down the campus mall. on an especially beautiful day. And it occurs when I am faithful to times of formal prayer. I believe we sensitize ourselves to the Spirit's presence during formal prayer, making it more likely that prayer will break forth spontaneously during daily activities~ Review for Religious The Spirit and Formal Prayer Only after discussing spontaneous prayer do I feel comfortable discussing formal prayer. Recall that formal prayer refers to time specifically.set aside for personal prayer. The question about the merits of centering prayer and lectio prayer makes sense only in the context of formal prayer. What method of prayer should we use to facilitate responding to the Spirit and reaching commu-nion with God? Remember that our role is to provide the condi-tions for responding to the Spirit. We all have our own rhythms for maintaining union with God. The observations I make here are attempts to share what has been working for myself. They do not imply that this is the way it should be done. Since we humans are complex beings of body, mind, and spirit, it is important for us to 0 find our own personal ways of getting our bod-ies and our minds ready to respond to the Spirit. The following patterns work for me. Time, place, and setting are important. First, the time. After rising, showering, shaving, and getting a cup of coffee, I light a candle and begin a period of sixty to ninety minutes. I sip the coffee and do some journaling; then, putting the coffee aside, I pray the morning office; finally, I move to personal prayer for the last twenty to thirty minutes. I never rush, spending as much time journaling as needed. It.clears my head and allows me to process what has built up in my psyche, matter which could emerge as distractions in my prayer. Often journaling provides the topic for the subsequent prayer. Next, the place. I pray in my own room, in a chair next to a large window that looks eastward over the secluded garden I men-tioned above; the chair, facing my prayer wall, is upholstered and comfortable, but supports me firmly in an upright position. On a side table are all the things I need: my journal, a Bible, the daily office, a lectionary, meditation books related to the liturgical season. I love this room, away from my offices. The window, open in warm weather, gives direct access to the sights and sounds of the garden and to the warmth and light of the rising sun. My prayer wall is hung with favorite icons, prints, and crucifixes gathered over the years; I rearrange it for the various liturgical seasons and feasts. Physical details are key: the time, the place, the furniture and furnishings. The regular rhythm of entering this environment at I believe we sensitize ourselves to the Spirit's presence during formal prayer. July-August 1997 Hauser ¯ Evoking the Spirit this time each day not only helps one to be receptive to the Spirit, but often occasions immediate communion with the Lord. Given the desire for communion with God, praying can be simple: just find the right time and place and go there regularly! Prayer methods, too, can dispose one to receive the Spirit. The methods of lectio prayer and centering prayer differ. Lectio prayer is a response to God's presence in the word. The word of God has many meanings. God is present in the scriptural word; traditionally most have found this to be the most helpful starting point for prayer. God is also present in the word of creation; some find focusing on God's presence in the beauty of nature a more effective beginning. God is present in the existential word as well; many find focusing on God's presence in the events and people of their lives the most effective beginning. But all aspects of cre-ation- images, poetry, music--are words of God and possible starting points for prayer. God is present in all of reality, sus-taining it in existence and using it to bring us into communion: "Creation proclaims the glory of God." In lectio prayer we choose an aspect of God's word to focus our attention; and then .we wait, listen, and respond to that word--under the influence of the Spirit. Our effort is to attend to God's word and, as much as pos-sible, avoid letting our attention be drawn toward distractions. In lectio prayer we are led by the Spirit toward a progres-sively deeper response to God's presence in the word. Frequently the dynamic is from thinking (meditatio) about God's presence~in the word, to praying (oratio) to God in response, to simply rest-ing (contemplatio) in God's presence without either thinking about God or even consciously praying to God. Guido II, a 12th-cen-tury Carthusian abbot, gives the classic expression of the internal dynamic of this prayer: You can see., how these degrees are joined to each other. One precedes the other, not only in the order of time but of causality. Reading (lectio) comes first and is, as it were, the foundation; it provides the subject matter we must use for meditation. Meditation (meditatio) considers more carefully what is to be sought after; it digs, as it were, for treasure which it finds and reveals; but, since it is not in medita-tion's power to seize upon the treasure, it directs us to prayer. Prayer (oratio) lifts itself up to God with all its strength and begs for the treasure it longs for, which is the sweemess of contemplation. Contemplation (contemplatio) when it comes rewards the labors of the other three; it ine-briates the thirsting soul with the dew of h~avenly sweemess. Review for Religlous Reading is an exercise of the outward senses; meditation is concerned with the inward understanding; prayer is con-cerned with desire; contemplation outstrips every faculty. (Guido II, Ladder of Monks, Cistercian Publications, 1978) The goal of the process is contemplation which "outstrips every faculty" and rests in communion with God unmediatated by our own activity. Our activity recedes; God's increases. God holds us close with little or no effort on our part. An image, adapted from Abbot Thomas Keating, helps us understand the process. The Spirit is the river; the word of God the boat; God the ocean. We live in the river (the Spirit). In prayer we allow the Spirit to direct our attention to the boat (the word of God). Focusing on the boat, we move with the boat into the ocean (God). Quite similar to this is the dynamic of spbntaneous prayer. Some aspect of God's word catches our attention. Through the Spirit we respond and are brought into divine communion. Centering prayer is quite different from lec-rio pra~er. It is based bn the truth of God's pres-ence in the center of our being, beyond the level of thoughts and desires. It presumes the scrip-rural model of the self. In centering prayer we respond to God directly, unmediated by reflections on God's word. The method, taken from the 14th-century English classic The Cloud of Unknowing and popularized by Trappist Fathers Keating, Pennington, and Menninger, is simple. We choose a favorite appellation for God, such as, "Father," "Abba, Father," "Jesus," "Lord," "Rabboni." We begin prayer with this "prayer word" and simply sit in faith and love before God. We do not begin With any reflections about God flowing from the word of God; we simply are in faith before God. Our goal is to be totally receptive to the Spirit so that it can hold us in communion. Interior silence, is the matrix for our receptivity. Keating's advice for handling thoughts is simple: Resist no thought, react to no thought, retain no thought; simply return to the. prayer Word. Note that we do not return to this word unless a thought arises. Thoughts inevitably arise and we let them pass, returning to the prayer word. Thoughts even have a positive qual-ity to them because, as we let them pass, ,;re are removing from In centering prayer we respond to God directly, unmediated by reflections on God's word. ff~uly-Auffust 1997 Hauser ¯ Evoking tbe Spirit our psyches obstacles to the contemplative communion with God; they are actually part of the purification process. Handled well, they move us toward interior silence, that is, nonattachment to thoughts. Eventually thoughts may recede and we can be before God in faith with little use of the prayer word. Once you grasp the fact that thoughts are not only inevitable, but an integral part of the healing and growth initiated by God, you are able to take a positive View of them. Instead of looking upon them as painful distractions, you see them in a broader perspective that includes both interior silence and thoughts--thoughts that you do not want but which are just as valuable for the purpose of purifi-cation as moments of profound tranquillity. Vghen everything in the unconscious is emptied out, the kinds of thoughts that were~passing by in the beginning will no longer exist. There is an end to the process of purifi-cation. Then the awareness of union with God will be con-tinuous because there will be no obstacle in our conscious or unconscious life to ~interfere with it. (Thomas Keating, Open Mind, Open Heart, Amity House, pp. 112 and 102) The goal of the process is contemplation which outstrips every faculty and rests in a communion with God unmediated by our own activity--the same goal as that of lectio prayer. The image of the river (the Spirit), boat (the word of God), and ocean (God) is helpful. Remember that we live in the river (the Spirit); in centering prayer we simply move in the river directly into the ocean (God).The prayer word is not a boat; we do not use it to support thinking (meditatio) and loving (oratio) as in lec-tio prayer. The prayer word serves only to symbolize our inten-tion. The Spirit brings us directly into communion without reflection on the word of God. ~ A third method should be discussed, mantra prayer. Its assumptions and dynamics are similar to those of centering prayer. It enters the Christian tradition formally in the 5th century in the Conferences of John Cassian. In mantra prayer, too, we respond to God directly, unmediated by reflections on God's word. But we come to prayer with a previously chosen mantra, not merely with a prayer word. We begin prayer slowly repeating dae mantra, coordinating its four phrases (separated by asterisks) with our inhaling and exhaling. (Most authors, but not all, suggest coor-dination with breathing). Cassian notes that the desert fathers preferred: "O God * come to my assistance * O Lord * make haste Review for Religious to help me." The most famous.mantra in the Christian tradition, however, is the Jesus Prayer that arose among the Greek fathers in the 5th century: "Lord Jesus Christ * Son of God * have mercy on me * a sinner." Any phrase can serve as a mantra. I frequently recast scriptural passages into mantra form. Among my favorites: "The Lord * is my shepherd * there is nothing * I shall want"; "You are my servant * whom I have chosen * my beloved * with whom I am pleased"; "I am the vine * you are the branches * with-out me * you can do nothing." The method for handling thoughts is similar to that of cen-tering prayer. When thoughts occur, we simply let them pass and return to the rhythmic repetition of the mantra. This repetition is the matrix for our receptivity to the Spirit. Our effort in this method is to let pass all thoughts that occur and to return to the repetition of the mantra. We do not reflect upon the mantra, but simply use it as a way to focus our minds and symbolize our inten-tion to pray. (If we begin reflecting upon the. mantra itself, we have switched from mantra prayer to lectio prayer.) As we become still, we may want to drop parts of the mantra or even the entire mantra. We may use only the appellation "Lord" to symbolize our intention. If this occurs, we have moved from mantra prayer to centering prayer. But, in any case, the goal of all these methods is contemplative union with God which "outstrips every faculty." The holy men of the Orthodox Church see the essential task of the Christian life as being to restore this unity to man with a mind and heart integrated through prayer. The mantra provides the integrating power. It is like a harmonic that we sound in the depths of our spirit, bringing us to an' ever-deepening sense of our own wholeness and central har-mony. It leads us to the source of this harmony, to our cen-ter, rather as a radar bleep leads an aircraft home through thick fog. (John Main, Word into Silence, Paulisy Press, p. 15) The Best Method of Prayer? Praying is an art, not a science. The goal of all prayer meth-ods is communion with God. Since only the Spirit can bring about this communion, our role ,is providing conditions conducive to our receiving the Spirit. Communion remains a gift. I once believed--erroneously--that my conscientious use of a particular method guaranteed good results in prayer. There is no best way to pray. Through trial and error we individually discover what works best for ourselves. The following reflections about formal prayer July-~lug~tst 1997 Hauser * Evoking the Spirit present what has been working for me, but may not be helpful for everyone. Sometimes no method is needed. Frequently, after lighting my candle, settling into my prayer chair, sipping my coffee, and doing some journaling, I find myself already close to God with no further effort needed on my part, so I stop journaling. I am already centered; no method is needed. Perhaps my journal writings have brought to mind some blessing, some word of God, from the pre-vious day. The blessing becomes the occasion, the sacrament, for awakening consciousness of God and for resting gratefully in God's presence. The Spirit moves me from gratitude to commu-nion and contemplation. All I know is that I have no desire either to reflect upon or pray over the blessing. Or perhaps the jour-nalings have recalled a need which then becomes the occasion, the sacrament, for awakening consciousness of dependence on God and resting in silent acknowledgment of my helplessness without God: "Be still and know that I am God." Occasionally while I am journaling, saying the office, or doing my personal praying, my attention is caught unexpectedly by something in the garden outside my window: the sun rising through the trees, the song of a bird or the rusde of leaves, the fra-grance of blossoms, the wind blowing. Then I have no desire to continue reflecting Or praying: I find myself held close by God-- I am centered. Nature has become the sacrament occasioning communion with God and contemplation. Frequently my attention is caught by an icon or print on my prayer wall, the Vladimir Madonna, perhaps, or Fra Angelico's Annunciation, or a photograph of the Vatican Museum's 4th-cen-tury sculpture of the Good Shepherd. In the various liturgical seasons I may be especially caught by Hicks's Peaceable Kingdom, Gorgione's Adoration of the Shepherds, Perugino's Crucifixion, Fra Angelico's Noli Me Tangere. I believe the Spirit offers seasonal graces. Sometimes a combination of prayer methods is helpful. If I have not experienced the drawing of the Spirit toward communion and contemplation during journaling and the morning office, I readily choose lectio prayer. Usually something from the previous day or one of the readings from the office presents itself. Sometimes I look over a seasonal meditation book, reading alit-tle and then putting the book aside to see how the Spirit will move in me. Meditation books are helpful as starting points, but Review for Religious then we need to be sensitive to our own inspirations, to the exis-tential word of God as we ourselves experience it in our own lives. We need to wait in God's presence, listen to God's speaking through the word in my heart, and respond in the way the Spirit moves us. We speak only in response to the Spirit and only after we ha~;e listened. The goal of prayer is resting in a communion with God that is beyond thoughts and desires. When I reach this peaceful state, I find it helpful to switch from lectio prayer to mantra prayer. I use the mantra to keep my mind occupied and prevent distractions from arising. The gentle repetition of the mantra sustains my intention. At this point I am held to God by God with virtually no effort on my part. This restful state is often referred to as the prayer of quiet. This beginning contemplation is marked by con-scious awareness and enjoyment of God's presence. But sometimes this reflective consciousness recedes and we enter momentarily an even deeper state of contemplation. We become aware of this special grace only when we return to reflective awareness. I often move from mantra prayer to centering prayer. After a period of mantra prayer, I may find the mantra unnecessary and even bothersome. My faculties are quiet; I am centered. Using a simple prayer word, I move in faith and love toward God. When distractions arise I let them pass, renewing my intention by my prayer word, all in response to the Spirit. We speak only in response to the Spirit and only after we have listened. Evoking the Spirit God made us to be fulfilled in communion with the Father and Jesus through the Holy.Spirit--a fulfillment expressed both in prayer and in service to our neighbor. The Spirit in us yearns always for this fulfillment. In formal prayer we consciously attend to our relationship with God; ~n Sl~Ontan60us prayer it just hap-pens. Both are identity experiences, both are "movements of our hearts to God under the influence of the Spirit." The prayer expe-rience is the experience of our deepest identity; complex methods ought not get in the way of this basic yearning, of our being. I believe that all methods of Christian prayer are somehow related to one another. .~dy-,qug~st 1997 L3-S-7- Hauser ¯ Evoking the Spirit Each of us has the challenge of discovering how the Spirit is moving within us to help us experience our deepest identity. We ought never be discouraged. No matter how disturbing and pre-occupying the external events of our lives may be, we can always pray because we have been given the Spirit to help us in our weak-ness. I think Paul had his own tumultuous life in mind--and per-haps also Jesus' experience in Gethsemane--when he wrote the following words to the community in Rome, a comraunity expe-riencing persecution and even death for their faith in Christ: The Spirit too comes to the aid of our weakness; for we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings.~And the one who searches hearts knows what is the intention of the Spirit, because it intercedes for the holy ones according to God's will. (Rm 8:26-27) AMORALTHEOLOGIAN'S REQUEST¯ Professor Germaln Gnsezas beg~nmng to work on the fourt~i volume of his systemau9 treatment.of moral theolo, gy ennded The Way of the Lord Jesus. ThiS,final volun~e will troat~thE i'esp0hsibilities proper to women and men lbiing the coiasecrated life and to men who have been ordained as deacons, priests, or bishops. He seeks a~dv~lce from those whose responslbdmes he will be ~eating. To stimulate reflection tfe proposes'some questions: - What Would you expecl~ of the book ] am undertaking? What is a ~bmpa~:able resource yod Can~ think of and Would recommdnd,to a no,ice or a seminarian? ¯ What moral problems'do religious or clerics sometimes experience that are never touched on by magisterial documents and~ perhaps, seldom or never discussed in., books and journals? ~ . ¯ What rec~nt books and/or ~a_rticles have y9ufound "" ¯ especially helpful?~, ~ ¯ ,~,~,* Besides obvious ~6pics such as obedience and virginity or, celibacy for the kingdom's sake, what Other matters sh6uld I~onsider? : - ¯ ~3esid~s stu~13?ing~relevant paSs~ag~ in Scripture and. - " rele~cant magisterial docunient~,of the.tweritieth century, o whatother sources should I use?~ " Any communication he reEeives will be kept in .~tfictest confidence. All real cases used as examples in the book will be fictionalized to safeguard.~ privacy Please contact: Germain Gi'isez; Mount Saint Mary's College; En~mitsburg, Ma~land 21727, USA. Review for Religious JUDY ROXBOROUGH Liturgy of the Hours: Path to Integration Rilar Feliu STJ, former superior general of the Teresian sters, once described the Liturgy of the Hours as the frame that encloSes our day. Like the frame of a painting, our common prayer time can radically change the way we perceive the day as we look forward to it at Lauds, and back on it at Vespers. Bringing our lives to prayer through the Hours can effect far more than bringing a new perspective or adding a rosy tone' to our view. It can also be the channel for the powerful working of the word of God, which is "living and effective, sharper than any two-edged sword" (Hb 4:12). Encountering in a prayerful setting the psalms and other scripture texts again and again through the cycle of the seasons, allows them to work on us, "penetrating even between soul and spirit, joints and marrow,., to discern reflections and thoughts of the heart." Perhaps the image of a loom is more appropriate than a simple frame, for through the Hours run the threads of the word, and the threads of our lives, which can be woven together into a fabric both beautiful and whole. The Liturgy of the Hours is the frame on which we can discover unity and wholeness, helping us to integrate our lives. The first task at Lauds is to become engaged in the act of prayer. For some of us this may not be .an automatic event. At times I have found myself physically present at Lauds, perhaps Judy Roxborough STJ, a sister of the Society of St. Teresa of Jesus, has been a computer programmer in rocket-data analysis, meteorology, and telephone-circuit simulation and also an editor. She is currently involved in her first love, teaching, at Sacred Heart School in Uvalde, Texas. Her address is 343 North Crisp Street; Uvalde, Texas 78801. t-3- 9 July-August 1997 Roxborougb ¯ Liturgy of the Hours even mentally present, but somehow not engaged. I haste not tuned in to the act of prayer, the fundamental attitude of wor-ship. It is as if I were racing the engine, but in neutral. With the clutch disengaged, the highest octane gas is not going to produce one foot of forward motion. And so it seems with prayer when we are not engaged--nothing happens, in spite of all the proper rituals and words. For me it is often something from .without that calls me into prayer--a word of introduction, a song, or perhaps a line from a psalm engages me and leads me into prayer. When this happens, I am integrated into prayer, into the moment, and into relationship with my Creator. My focus changes as once again I realize the simple truth that I am creature entering into praise of my Creator. This shift in focus is the narrow doorway through which I can encounter the divine. The Liturgy of the Hours also provides a way of bringing.us a deeper .awareness of the passage of time, not just in a chrono-logical sense, but as sacred time: time as participation, together with the universe, in God's plan of salvation. The cycle of the Hours, praying Lauds at sunrise, Vespers at sunset, helps to inte-grate us with the rhythm of the day. We find our place in the diur-nal cycle. The day begins at Lauds, and in a sense the whole day becomes present as we look towards it. This is the proper moment to consecrate the day to God, to invoke the Spirit, to ask for a blessing on all that we will do, to form within our hearts the inten-tion to serve God well this day. At Vespers the day is again pres, ent--in memory--and is gathered together in thanksgiving. Whether we have succeeded or failed, found joy or sorrow, there is thankfulness that God has brought us through the day, never abandoning us. Vespers joyfully remembers, gives thanks, cele-brates, and offers the day back to God, with a sense of completion. Through the celebration of the seasons, we also find our place in the liturgical year. Advent, Christmas, Lent, Easter, Pentecost, ordinary time, and special community feasts all give us reference points within the flow of time. The simple act of becoming aware of the season in a prayerful setting helps us to become more inte-grated in time. Just as the priest puts on vestments to celebrate the Eucharist, so do we put on the season thr.ough the Hours. The mood and nuances of the season become our own. P~rticipafing in the season in this wa.y heightens our own sense of wholeness and of being at one with the world we' dwell in. This is especially meaningful in a society which anticipates seasons for commercial Review for Religious purposes, discarding them as soon as their monetary potential has expired. In many ways, as we have become insulated from natural surroundings, we have lost much of our connection with seasons, and the Liturgy of the Hours helps to mend this separation. At times we commemorate special moments of our lives in the Liturgy of the Hours: personal milestones, community feasts, civil occasions. This too helps bring unity to our lives, putting the milestones in Christian perspec-tive, forging new bonds as we each cel-ebrate our unique heritage, and making connections with the stream of civilian life. In a different sense we may find a new integration in time through the repetition of the psalms themselves. I may be struck for the first time with an application of a psalm to some event of the past. Suddenly both the psalm and the event become fresh for me and acquire new meaning. The psalm becomes my own (integrating my life with Scripture), and the past is inte-grated with the present.as it is reinterpreted in the context of the whole. This process is like weaving, going back to pick up the old threads of our lives and weaving them together with the new. The fabric of my life becomes a little more whole; time itself is being redeemed. The past is not lost forever, but brought back, cleansed a little, purified a little, healed a little, as it is brought to prayer and we discover God moving within those bygone events. The very act of praying together with the community has aspects of integration. The community chooses an hour for prayer, often one that few actually find optimal. Nevertheless, we com-mit ourselves to this time, integrating our desires and needs as community. Our physical presence at community prayer enfleshes and symbolizes our commitment to be one, a commitment that will demand a little dying from us each day. The intercessions that we offer also provide an opportunity for further integration within the community. To the extent that we are willing to bring our petitions to God beftre our brothers and sisters, to the extent that we are willing to hear their interces-sions and hold them in our hearts, to the extent that we are will- Our physical presence at community prayer enfleshes and symbolizes our commitment to be one, a bommitment that will demand a little dying from us each day. ~7~tly-Augttst 1997 Roxborou~b ¯ Liturgy of the Hours ing to pray earnestly for one another, making one another's bur-dens our own, we deepen our community life. Here is a wonder-ful opportunity to risk loving one another in community by sharing our concerns, our needs, our failures; by accepting the concerns, needs, and failures of others. Our union with the entire Body of Christ is also strength-ened as we pray the church's own prayer. We join with all the church in praying the psalms, in celebrating feasts and seasons, in lifting up our hearts to praise God for the resurrection, in thank-ing God for the day. In daily intercession we pray with and for the church, just as we do for our own needs~and for those of the com-munity. We expa~nd our horizons to the whole church, indeed, to all of humanity, through prayer. We can give a voice to the voice-less as we offer prayers of praise and petition on behalf of all those who cannot pray, those who do not know how to pray, those whose hearts are hardened against prayer. When we speak to the Lord on behalf of others, we share their burden~ and find com-munion with them. This communion, the fruit of prayer, is a grace for us, a gift that brings us to our rightful relationship.with our brothers and sisters, a relationship that allows us to become more whole, more human. Our prayer with and on behalf of others is not limited to our fellow Christians, nor even to all humanity, but includes all of God's creation. We are voice for the whole universe, awaiting redemption: "Creation awaits with .eager expectation the revela-tion of the children of God; for creation was made subject to futility, not of its own accord but because of the one who sub-jected it, in hope that creation itself would be set free from slav-ery to corruption and share in the glorious freedom of the children of God. We know that all creation is groaning in labor pains even until now" (Rm 8:19-22). All creation is groaning, crying out for redemption. The universe itself suffers the wounds of sin and alienation and yearns for healing. We can become voice for all creatures, for all creation, in our prayer. When we lift our voices in praise or petition to the Creator, we offer praise and petition on behalf of all creatures, all creation: .birds and fish, trees and rocks. The same psalms that we recite proclaim the praise of God's silent ones: . Let the rivers clap their hands, the mountains shout with them for joy. (Ps 98:8) Let the plains be joyful and all that is in them. Review for Religious Then let ~ill the trees Of the forest rejoice. (Ps 96:12) You mountains and all hills, fruit trees and all cedars; You animals wild and tame, you creatures that crawl and fly; You kings of the earth and all peoples, princes and all who govern on earth; young men and women too, old and young alike. Let them all praise the LORD's name, for his name alone is exalted, majestic above earth and heaven. (Ps 148:9-13) The untilled meadows also drip; the hills are robed with joy. The pastures are clothed with flocks, the valleys blanketed with grain; they cheer and sing.for joy. (Ps 65:13) In becoming voice for the speechless, we find union with cre-ation, and in that union we also find our creaturehood, so that we can become more the persons we are called to be: creatures, redeemed, proclaiming God's goodness, There is a wholeness and unity suggested here, a sense of peace deriving from this kind of connectedness to the whole of God's world. To make that con-nection, even for a few moments of prayer, spins another thread that can help bind the wounds of separation for ourselves, for our communities, for "our world. Indeed, the hour we spend praying the Liturgy of the Hours offers us a path toward wholeness. Speechless In wordless psalmody I watch the sun strike golden fire atop the trees. A finite moment stills Infinity, emboldens a dare to spell a sunrise ignited by Divinity. Anna Marie Mack SSJ 3~dy-Aug~lst 1997 spiritua direction STEVE R. WIGALL What Is a Spiritual Director's Authority? One of the most debated issues in the literature of spiri-tual direction is that of the spiritual director's authority. Some argue that it is improper for spiritual directors to wield authority over their directees. They see the author-ity that has been traditionally and historically invested in the role of the director as a problem to be apologized for and avoided. Others view spiritual directors as people who properly carry a divine authority by reason of their being gifted by God to be divine instruments in directees' lives. This article surveys thes~ arguments and suggests an alter-native way of understanding the issue. Authority Is Negative Numerous articles and books begin their discussion of spiritual direction with an almost embarrassed effort to avoid, or at least redefine, the classic terms spiritual guidance or spiriiual direction. The Reverend Peter Ball, canon of S~. Paul's Cathedral in England, writes about his discomfort with both words, spiritual and direction. He considers them ambiguous and liable to be misunderstood. He expresses particular concern that the word direction implies "a sense of authority, even authoritarianism." After Steve R. Wigall is a Presbyterian clergyman and a candidate for the Th.D. degree at Boston University School of Theology. His address is 296 Lowell Street; Lawrence, Massachusetts 01841. Review for ReIigious all, he says, "a director directs, steers, is in charge. Directions are orders. You are supposed to comply with them, to obey." l William Barry and William Connolly, too, find spiritual direc-tion an awkward term: "The term spiritual direction unavoidably suggests to people of our contemporary Western culture a spiri-tualism and an authoritarianism that sound theology and psy-chology must repudiate." The fear they express is that the classic terms guidance and direction describe a practice that places exces-sive authority in the hands of the director) Green agrees that a director should not be given too much authority. He insists that the director's role with the directee must be only that of a "co-discerner" of God's voice? Doherty addresses the same concern by insisting the director should be merely the directee's friend.4 Schneiders insists that the spiritual director must exercise no authority at all over the directee. She writes that the director is just a companion whose role is to point the directee to God, but who in no way speaks, to the directee in God's name. The director-directee relationship, she writes, is fraternal or sis-terly, rather than parental,s She goes on to argue that it is invalid for the director to take an authoritarian role or to set the direc-tion of another's life, since people must exercise that responsibil-ity themselves. The director, she states, does not and cannot give direction, but merely helps directees find or discern God's direc-tion for themselves.6 Authority is Positive Other writers are less hesitant to describe the role of the director as one of authority. Guenther, for example, argues that the role of the spiritual director cannot possibly be one of mutuality and friendship. She writes that spiritual direction is essentially a hierarchical relationship in which the focus is not meant to be shared, but is to be on the directee.7 Bots and de Vries agree'that a spiritual director is not a spiritual friend. The image of friend-ship, they contend, places too much emphasis on the human aspect of the relationship and not enough on the role of the Holy Spirit.s William McNamara, who runs a spiritual retreat center in Sedona, Arizona, attributes to the spiritual director the high authority of a spiritual teacher, much like that of a guru in the Hindu tradition.9 Kallistos .Ware, like many writers who speak from the Orthodox tradition, describes the spiritual director as .y~dy-August 1997 Wigall * Wbat ls a Spiritual Director's Authority one to whom a directee gives trust and obedience, In Ware's view, the directee submits to the director's authority in order to avoid the ego trap of trying to make spiritual progress by self-will and personal effort.1° Those who invest the spiritual director with significant authority do so because they believe that God gifts and uses the director. Andrd Louf, for example, argues that a director is accorded authority as a spiritual elder because he or she is given a spiritual gift or charism by God, and that the charism enables the director to receive and impart God's authoritative word of guid-ance.~ 1 Sister Donald Corcoran explains that, in the Orthodox tradition, the authority of the spiritual director is based on the recognition that the spiritual director is a person in and through whom God works. Directors, she states, are called spiritual father or mother because they are used by God, in parentlike manner, to engender, convey, and nurture spiritual life in their directees.~2 Looking back in history, we find many authors expressing this same confidence in the spiritual director's authority. St. Symeon the New Theologian, for example, taught that the directee should understand that, because of the director's God-given gift, "fol-lowing [the director] . . . is following Christ." This is not, as Blessed John of Avila says, that directees should "subject [them-selves] to another person. [or] confide in. a person alone." The directee's confidence in the director's authority is based on his or her faith "in God, who will speak to you and strengthen you through another person."~3 Merton explains the original histor-ical reason for the authority that was accorded to spiritual direc-tors: He writes that historically the authority of spiritual directors was based on a recognition of their charism and that--when the first hermits went out into the desert, leaving behind established Christian communities--they exchanged the hierarchical guid-ance of their bishops for the guidance of the spiritually gifted.~4 An Alternative Perspective Obviously, some are comfortable investing the spiritual direc-tor with divine authority, while others are not. The question of authority is approached from different perspectives. Authority is seen as something negative by those who believe in egalitarian relationships and by those who are concerned about avoiding its abuse. Authority is seen as positive by those whose worldview is Review for Religious hierarchical and by those who are concerned about avoiding chaos and disorder. There are legitimate concerns on both sides ofithe authority question. I suggest that, when we look at the concerns that are dis-cussed under the ~bric of the spiritual director's authority, two fundamental questions can be found at the heart of this debate: (1) Does the director see and acknowledge the Holy Spirit as the authority for and source of his or her ministry? and (2) Does the director's ministry set the directee free to follow where God is truly leading? Ouestion One: Corcoran is a good example of an author who argues that Christ's Spirit is the Christian's one and only spiritual director. She points out that, while othe~ religious traditions have master-disciple relationships in which the disciple obeys the authority of an earthly master, Christianity does not have an equivalent relationship. Christ still lives. His Spirit is still pre sent with and within each of his followers and is still the one master of every Christian disciple. Christ's Spirit, says Corcoran, is still the Christian's only authority.Is Because Christ is the Christian's one true spiritual director, the only authority a human spiritual director can have is derivative. This insight is cru-cial to the debate over the spiritual director's authority. Whether spiritual directors claim to speak with God!s authority or claim to .be merely spiritual friends who point their directees toward God, it is crucial that directors acknowledge to themselves and to their directees as well that God and God alone is the central authority in their life and ministry. Question Two: St. John of the Cross, along with St. Teresa of Avila, stands at the head of the great Carmelite tradition of spir-itual direction, one which is not the most laissez-faire of traditions. Yet St. John is an outstanding example of those who champion the freedom of the individual directee. In The Living Flame of Love, John strongly advocates that each directee needs to be granted the freedom to follow God's Will. Those who are born of the Spirit, he says, are wildly free and need to know that God alone is their Lord and guide.~6 This second insight is crucial t6 Those who invest the spiritual .director with significant authority do so because they believe t hat God gifts and uses the director. ~dy-August 1997 Wigall * What Is a Spiritual Director's Authority the debate over the spiritual director's authority. No matter how spiritual directors understand or carry their authority, a more important question by far is whether and to what degree spiri-tual directors are able to set the individual directees free to follow the unique path along which God is leading each one. How spiritual directors envision their own authority is deter-mined to a large extent by the theological tradition and the cul-tural context within which they operate. One director may be comfortable claiming to be a spiritual abba or aroma or a spiri-tual elder; another may be more comfortable claiming to be a spiritual friend. Both sides of the authority question can benefit from realizing that the important issue at stake in this matter is not so much how spiritual directors conceptualize their authority; rather, it is how they answer the two questions raised in this arti-cle, both of which refer to the crucial underlying matter of the quality of the director-directee relationship. These two questions also directly relate to the issue of authority. However, they shed light on the practice of spiritual direction in a way that the'debate over the authority of spiritual directors has failed to do. I suggest that what underlies the concern for affirming the director's authority as God-given is the question of whether direc-tors acknowledge their dependence on God's Spirit. I suggest that the question of whether they protect and assure their directees' freedom is what underlies the concern for limiting the director's authority. Both of these questions represent concerns that relate to the director-directee relationship, and both are essential for spiritual directors to address. No matter how spiritual directors understand their authority, they need to deal with these two issues, They need to acknowledge openly their submission to God's authority. And they need to set their directees free to seek and follow Gdd. Notes 1 Peter Ball, Journey into Truth: Spiritual Direction in the Anglican Tradition (London: Mowbray, 1996), pp. 4-5. 2 William A. Barry and William J. Connolly, The Practice of Spiritual Direction (Minneapolis: Seabury Press, 1982), pp. 9-11. 3 Thomas H. Green, Opening to God (Notre Dame, Indiana: Ave Maria Press, 1977), p. 49. 4 Rose Marie Dbherty, "Doing Spiritual Direction in a Group," Praying 29 (March-April 1989): 6-7. Review for Religious s Sandra Marie Schneiders, Spiritual Direction (Chicago: National Sisters Vocation Conference, 1977): 19-20, 47-48. 6 Schneiders, "The Return to Spiritual Direction," Spiritual Life 18, no. 4 (Winter 1972): 275, and "The Contemporary Ministry of Spiritual Direction," Chicago Studies 15 (Spring 1976): 123. 7 Margaret Guenther, Holy Listening: The Art of Spiritual Direction (Cambridge, Massachusetts: Cowley Publications, 1992), p. 3. 8 Jan Bots and Piet Penning de Vries, "On Spiritual Direction," Review for Religious 40, no. 4 (July-August 1981): 496. 9 William McNarn~ara, "Psychology and the Christian Mystical Tradition," in Transpersonal. Psychologies, ed. Charles Tart (New York: Harper and Row, 1975), pp. 408, 425. ,0 Kallistos Ware, "The Spiritual Father in Orthodox Christianity," Cross Currents 24 (Summer-Fall 1974): 296. 11 Andr~ Louf, "Spiritual Fatherhood in the Literature of the Desert," in Abba: Guides to Wholeness and Holiness, East and West, ed. J. Sommerfeldt (Kalamazoo: Cistercian Publications, 1982), pp. 38-40. lz Donald Corcoran, "Spiritual Guide: Midwife of the Hig,her Spiritual Self," in Abba, ed.J. Sommerfeldt, 356-357. 13Jerome M. Neufelder and Mary C. Coelho, eds., Writings on Spiritual Direction (Minneapolis: Seabury Press, 1982), pp. 18-19. 14 Thomas Merton, Spiritual Direction and Meditation (Collegeville: Liturgical Press, 1960), pp. 3-4: is Donald Corcoran, "Spiritual Guidance: The Role of Spiritual Directors in Christian Spirituality," in Christian Spirituality, ed~ B. McGinn and J. Meyendorf (New York: Crossroad Publishing Company, 1995), pp. 444, 448-451. 16 Joel Giallanza, "Spiritual Direction according to St. John of the Cross," in Spiritual Direction: Contemporary Readings, ed. Kevin G. Culligan (Locust Valley, New York: Living Flame Publishers, 1983), p. 202. July-Aug~tst 1997 SHAUN McCARTY Confidentiality Issues in Spiritual Direction Cdonfidentiality is a critical consideration in a spiritual-irection relationship as well as a serious ethical impera-tive for the director.-This derives from the nature and history of spiritual direction, which deals with the most intimate levels of a person's life. The topic, theh, merits careful cqnsideration. I intend to e~xpl0re: (1) the nature of confidentiality; (2) why it is critical for the spiritual-direction relationship; (3) some legal considera-tions concerning its observance; (4) the relative merits of church regulation of this ministry to protect the confidentiality rights of the one :guiding and the one guided; and (5) an alternative to out-side regulation in dealing with the need for the exercise of a' responsible ministry of spiritual direction. Nature of Confidentiality "Confidentiality" has to do with keeping secrets. Something is "confidential" when a private matter is imparted in secret. "Confidence" carries the sense of firm belief in, reliance on, and assurance of another keeping trust. "Confiding," then, assumes a trusted "confidant." A "secret" is a hidden fact which may not be divulged, whether it be a fault or even something good that needs protection, for example, inventions or special recipes. There are three kinds of Shaun McCarty ST, currendy on a sabbatical, l~as been director of Trinity Ministries Center for several years. He writes from 1733 Metzerott Road; Adelphi, Maryland 20783. Review for Religious secrets: (1) A "natural" secret, in which the obligation to secrecy arises from the nature of the case, for example, deeply personal matters spoken of within close human fellowship or matters whose revelation would in some way injure or displease another (such as defamatory gossip). (2) A "promised" secret, which is to be kept, not by the nature of the case, but because of one's subsequent promise not to reveal the matter; the obligation arises from fidelity to one's declared word, but does not apply to useless or inane matters. (3) An "entrusted" secret, wherein the matter is revealed on the condition (whether explicit or implicit) that it will be kept secret. A special kind of entrusted secret is referred to as a "pro-fessional" secret; it obliges doctors, lawyers, the clergy, and some others by reason of their professions. This is the most binding secret of all. It is with this privileged category of professional secret that spiritual direction is concerned. Those bound to secrecy include not only the director, but all those'who may become privy to it, such as supervisors, consultants, and supervi-sory and peer-supervisory groups. The Necessity of Confidentiality Confidentiality is an imperative that arises from the need for discretion in matters where serious harm may come to self, oth-ers, or communities. People have a right to privacy. Confidentiality is a practical demonstration of reverence for the personal, inti-mate, and sacred values of another person. There is also a need on the part of both individuals and the public at large for a climate of freedom and trust wheri it comes tb seeking help that involves the revelation of confidential material. Vital to the effectiveness of guiding, helping, . and healing professions.are these elements of freedom and trust. Few events can be more destructive or preclusive of contin-ued help than the violation of trust and loss of such freedom of exchange. Not only is a violation of confidentiality destructive of the relationship with the person who divulges personal informa-tion, but it often can make the person betrayed wary of ever entrusting anyone else with similar confidences. It leaves deep wounds that are a long time healing. Some mention should also be made concerning the damage done to the integrity, reputa-tion, and future effectiveness of the one revealing the confidence. It can compromise that person's integrity and credibility for the ~dy-Aug~st 1997 McCart~ ¯ Con~dentiali~ Issues in S~iritual Direction future. The matter of confidentiality is of special concern in a ministry as sensitive as spiritual direction, for it is especially dependent upon the establishment and maintenance of that trust-ful silence so vital to open dialogue. In Catholic circles especially, spiritual direction has tradi-tionally been distinct from, yet closely akin to, sacramental con-fession and the confidentiality surrounding it. Spiritual direction is referred to as belonging within the "internal, nonsacramental forum"; sacramental confession, the "internal, sacramental forum." Exceptions With the exception of sacramental confession (and, as some would hold, spiritual direction), some secrets may be revealed under certain circumstances. A basic axiom in regard to most secrets is: The more important the secret, the greater the reason needed to reveal it. The obligation to secrecy ceases ordinarily when (1) there is permission from the one who owns and reveals it; (2) when it has already been disclosed by others; (3) when there is sufficient reason to avert a greater evil, that is, to avert a grave danger to the common good or serious harm either to a third party or to the person revealing it. It is permissible to discuss confidential material in consulta-tion with a prudent third party while at the ~ame time taking care to protect the anonymity of the person revealing it--unless that person objects. In regard to spiritual direction, such a likelihood should be discussed and agreed to when the initial working rela-tionship is negotiated. As with the revelation of secrets, it is,also unethical to probe into secrets unless for a serious reason and by using just means. The fields of investigative journalism and criminal investigation have in recent years brought public attention to the ethical ques-tions of both what may be investigated and what methods may be used. Some Legal Considerations In the United States there are civil and ecclesiastical laws both protecting and restricting confidentiality that may some-times be in conflict or simply inadequate.~ Review for Religious Traditionally, constitutional decisions of the Supreme Court have deferred to ecclesiastical law, not wishing to interfere with the free exercise of religion which is protected under the religion clause of the first amendment of the United States Constitution. As a consequence, not only has the confidentiality concerning sacramental confession by an ordained Catholic priest been respected, but likewise the legal right to keep priv-. ileged communications confidential has been afforded to clergy of other traditions. Though they vary from state to state, statutes con-cerning the "clergy" privilege are part of each state's rules of evidence. Under them the fundamental rule is that the public has a right to every person's evidence. Privileged communications are an exception and must meet certain restrictive requirements. While "minister" is usually interpreted in a strict sense, that is, one who is ordained in the church, the parameters of this clergy priv-ilege vary from state to state. In familiarizing oneself with particular statutes, there are some questions that need to be asked such as: Who qualifies as a member of the "clergy"? What types of communi-cation are covered? What do the statutes require in terms of the regulation of the ministry of spiritual direction by a given church, denomination, or community? What must be the expectation of the one making the communication? What must be the nature of the relationship between the 'spiritual director and the one mak-ing the communication? 2 There have been conflicting decisions in the courts concern-ing those not ordained who are consulted as spiritual directors and who have claimed clergy privilege. In a case arising in 1971 in New Jersey, a Catholic sister was cited for contempt for her refusal to testify in a murder trial of a former pupil for whom she had been spiritual director. She claimed the statutory privilege allowed by New Jersey law protecting the confidentiality of those authorized by her church as a minister of spiritual direction. Her plea was rejected because counsel was unable to find anything in Catholic doctrine or practice that would give her the right to claim privileged communication? More recently, in 1985, a sister in Missouri refused to make a deposition concerning a plaintiff because of a previous relationship as spiritual director and was granted the clergy privilege by way of extension,4 The more important the secret, the greater the reason needed to reveal it. 37zdy-August 1997 2VlcCarty * Confutentiality Issues in Spiritual Direction ~ As more recognition is given to nonordained people who are nevertheless exercising ministries such as spiritual direction, it might be hoped that clergy privilege would be extended further. Yet legislators and courts, understandably and for obvious reasons, favor restriction of privilege when it comes to withholding evi-dence. In recent years, even pre~;iously recognized clergy privilege has been abrogated in many states with reference to child abuse. ~ Ecclesiastical law in the Roman Catholic Code of Canon Law (1983) carefully protects the secrecy of material confided in sacra-mental confession (cc. 983-984),,but has little to say with direct reference to the nonsacramental ministry of spiritual direction, in which.a growing number of nonordained people have become involved. As previously noted, civil law will generally respect the provisions of ecclesiastical law. Given the absence of specific eccle-siastical recognition of spiritual direction in the ministries of the church, it is difficult to discuss the rights of the nonordained in reference to privileged communication. Both official recognition and outside regulation of spiritual direction are problematic. There are some who have advocated regulation of this min-istry by ecclesiastical law to protect people from civil- and crim-inal- law requirements.5 They suggest that special guidelines, standards, or even statutes be created by denominations and reli-gious communities to protect members from having to divulge confidential information obtained in spiritual direction. Such statutes would call for defining spiritual direction as ministry, establishing it as an office in the church requiring certain quali-fications, providing for the presentation or selection of candi-dates, and making a statement concerning confidentiality that includes specified exceptions. If this course of regulation is fol-lowed, it has been suggested that such statutes or policies be pro-posed on an interfaith basis. This takes into consideration that frequently the spiritual director and the directee do not belong to the same denomination. So as to protect the rights of the confidant, such regulations would provide for no waiver of confidentiality on the part of the one confiding.: The regulations would be clear and consistently implemented. It has been further proposed that they would also include confidential communications received in pastoral coun-seling. and other nonsacramental ministries in which information is communicated in an atmosphere of confidentiality. Such regu-lation has benefits and deficits that will be dealt with later. Review for Religious There has been some inclination for courts to recognize the right of~nonordained spiritual directors to withhold privileged communications. (Of all the states at the present time, Illinois seems to have legislation most consistent with ecclesiastical pro-visions, even though it limits the privilege to those accredited by the religious body.6) However, for now at least, it would seem that spiritual directors may not assume that th4y can successfully claim clergy privilege in a civil court.7 To Regulate or Not to Regulate? On the one hand, it would seem beneficial for churches and communities officially to recognize and to regulate ministries of spiritual direction. On the other hand, though laws protect, they also tend to con-trol and thus hinder freedom. Regulation would have the advantage of gaining church recognition of the min-istry of spiritual direction. This would seem to make it more likely that the civil authorities would recognize privileged communications made to the nonor-dained, thus providing more legal protec-tion for those involved. In addition to official recognition of a ministry, it would also, seemingly, render malpractice and other forms of litigation less likely in that regulation would require evi-dence of a person's competency to be a spiritual director, would make statements of policy, and would provide for sanctions. On the negative side, with regulation there wouldbe certain trade-offs. Regulations would bring tighter outside controls to what has traditionally been more of a free and charismatic ministry. Recognition of bona fide spiritual directors has.come to a large extent from local faith communities in which people gifted for the ministry have been recognized and sought out, and much less from the approval of some institution, often at a distance from the local scene. Every ministry need not be created into an office. Moreover, regulation raises the question of who determines qualifications, policies, sanctions, and the like. Would such reg-ulation not raise the further complication of limiting the choice of directors to denominations recognized by the regulating agency? I would wonder whether, with the growing number of Both official recognition and outside regulation of spiritual direction are problematic. L3-75-- j%dy-August 1997 McCarty * Confidentiality Issues in Spiritual Direction malpractice suits, a regulating agency might be more liable for suits brought againsf an "approved" or "licensed" director. Such suits tend to go after the "deep pockets" of agencies having affin-ity with the individual. What Is the Alternative to Outside Regulation? Without a doubt, there is need for responsible stewardship in the exercise of any ministry and especially spiritual direction, which deals with the deepest and most delicate matters of a per-son's interior life. But, instead of regulation from the outside or from above, is it not,preferable for provisions and standards to come from within agencies preparing people for this ministry and professional societies supporting and challenging people in their practice of it? Laudable efforts at self-regulation by such groups as Spiritual Directors International, perhaps, have greater promise of balancing freedom with responsibility in exercising a respon-sible stewardship. Ethical and moral guidelines developed in this fashion are apt to call for even higher standards of professional-ism than would legal restrictions or an external regulating agency. Such guidelines would be concerned not just with confidentiality, but also with other important issues such as: (1) help in discern-ing whether one is genuinely called to exercise this ministry; (2) careful preparation and enrichment that would include pertinent understandings, processes, skills, and supervision; (3) encourage-ment: for ongoing education and formation in theological, scrip-tural, psychological, and other related disciplines; (4) maintenance of integrity in the role of spiritual director with regard to time, frequency, place of meetings, and so forth; (5) recognition of lim-its of competency in making or declining to make referrals; (6) avoidance of fostering emotional dependency; (7) ongoing assess-ment of each spiritual-direction relationship; (8) measures of accountability such as insisting that spiritual directors also receive spiritual direction and individual or pee~'-group supervision; and, most of all, (9) keeping, in the relationship, the focus on the per-son's God-relationship. Needed: A Poised Balance In this article we have explored the nature and necessity of Confidentiality in the ministry of spiritual ,direction and also some Revie~ for Religious legal considerations affecting its practice. We have considered some pros and cons of official recognition and outside regulation of this ministry. Hopefully, these considerations underscore the need for faithful stewardship in maintaining a poised balance between freedom and responsibility in the exercise of a ministry that calls for both sacred silence and public accountability. One who goes shopping for a product is cautioned: "Let the buyer beware!" Perhaps it is also wise advice for those seeking official recognition or outside regulation: "Let the seekers beware and proceed with caution!" We need open ears and closed mouths as we fulfill a sacred trust. Notes ' R.P. Stake, "Professionalism and Confidentiality in the Practice of Spiritual Direction," The Jurist 43 (1983): 214-232. z Stake, 227. 3 Stake, 228. 4 D.K. Iopollo et al., Confidentiality in the United States: A Legal and Canonical Study (Washington, D.C.: CLSA, 1988). s Stake, 231-232. 6 Iopollo, pp. 60-61. 7 Stake, 229. Wild Things Wild strawberries in the grass, tiny spots of red amid the green. One does not always understand how the wild things grow, rooted and strong though appearing fragile. So am L Lord, a wild thing, eager to grow anywhere, but there are times when the wind's so strong and it rains so hard and long that my weakness shows. Virginia Skrdlant SHCJ j%dy-August 1997 SEAN D. SAMMON Psychology: An Aid to Religious Formation psychology At the outset, let ug set the record straight: Psychology can be a help or a hindrance to formation for religious life. In the right hands it becomes a valuable tool for help-ing young people take up the life and mission of their congregation or institute. Its findings and principles can assist men and women religious in the middle years, too, and those of us facing the inevitable diminution that comes with age. Psychology, however, can also tyrannize us. In the wrong hands and incorrectly applied, it can lead to exces'- sire self-involvement and give rise to less than adequate preparation for today's demanding apostolic life~ With all that said, this admission must also be made: In some quarters of religious life, considerable suspicion continues to .exist about psychology and its practitioners. While in some instances good reason may support such wariness, in others it might very well be unfounded. This article will explore a possible place for psychol-ogy in initial and ongoing formation. There is nothing magical about the science of psychology. It is made up of many schools of thought, and its pr~actitioners engage in the same kind of debate as researchers in other human sciences do. Psychology is also a young science and, as Sehn D. Sammon FMS is vicar general of the Marist brothers. His address is Fratelli Maristi delle Scuole; C.P. 10250; 00144 Rorna, Italy. Review for Religious such, struggles still to find its place among those other sciences with longer and more established traditions. In spite of its many and varied approaches to the human per-son and its rather brief history, however, the findings of various schools of psychology--when correctly and appropriately applied--can assist formators in calling forth apostles for today. While formation is always the Lord's work, at the present time the~ fruit of the hard labor of some people in the mental-health field might be able to help us in a number of areas. Let us consider, for example, three specific and pressing ini-tial and ongoing formative challenges and examine how psychol-ogy may help: (1) educating for a healthy sense of our sexuality and life of celibate chastity, (2) preparing for the interpersonal chal-lenges found in today's ministry and community, and (3) deepen-ing our self-knowledge so as to ensure that some of our less than sterling motives~ do not interfere with the action that the Lord wishes to take through us. Before we address these issues, though, let us examine a few of psychology's tools and critique their pur-ported power. Psychology Is No "New Priesthood" Every profession has its rituals. Doctors, attorneys, teach-ers-- all have certain agreed-upon methods, principles, points of view. If, for example, you visit a doctor's office with a sore throat, a persistent cough, a headache, chills, and other aches and pains, you expect the physician to carry out a thorough examination and perhaps order some tests in order to diagnose correctly a head cold or pneumonia. Both conditions are treatable; the appropri-ate remedies, however, are different. Psychologists also have their rituals. Testing is one of them. Is there anything magical about the Rorschach test, the Thematic Apperception Test (TAT), the Minnesota Multiphasic Personality Inventory (MMPI), the Reitan battery, or other somewhat more culture-free instruments? Not really. Psychological testing will unearth little more than a perceptive person w0uld find out about another after a year or so of living together. Ask yourself this question: Do many months have i:o pass before you realize who is selfish, self-centered, generous, even-tempered, moody, very intel-ligent, and so forth, in any new community you join? What test-ing does is .give us this information more quickly. July-August 1997 Sammon ¯ Psychology Findings from testing can be of great help to any candidate for religious life and to his or her formators. IL for example, testing tells me that I am overly sensitive, opinionated, rigid, and stub-born-- well, then I have some grist for the mill of formative direc-tion. On the other hand, test results will also tell me about my strengths: my intellectual level, my ability to manage life's chal-lenges. Such findings are powerful allies in the work of forma-tion, for both the candidate and formator. Apostolic religious life has for years judged the admissibility of candidates by three general criteria: at least average intelli-gence, good judgment, and adequate physical health. A medical examination provides information about the last item; psycho-logical testing can help with the first two, To avoid pitfalls in testing, however, one should know, for example, how the test was normed. Obviously, an instrument that used a population of middle-income, midwestern United States citizens to establish its scoring criteria needs to be normed anew before being applied to candidates for religious life in Asia, Africa, Europe, and Latin America. Psychological examiners also need to be well acquainted with religious life and its values. How else will they be able to write a helpful report and provide feedback that encourages rather than hinders the process of formation? Before men and women in lead-ership or formation engage a psychologist to carry out the psy-chological assessment of a candidate or a member of the province, they need to be sure that the examiner understands and respects the values and commitments that are integral to religious life~ Formators also need to know the place of psychotherapy. This can be essential to growth for some members of a province or congregation, but psychotherapy cannot be the very mode of for-mation, even though a formator's accompaniment or direction may have therapeutic aspects. The psychotherapeutic relation-ship is different. It involves, for example, a different kind of per-sonal privacy for the client. If I am a psychologist in a therapeutic relationship with a client, I have no right to reveal anything disclosed to me in that relationship without the client's expressed and written permis-sion. The only exceptions to this rule are the laws in certain juris-dictions that mandate the reporting of some disclosed actual or anticipated criminal behavior such as child sexual abuse or homi-cide. The strict right to privacy that governs therapy allows clients Review for Religious to unburden themselves without fear of reprisal or judgment on the part of the therapist. That right must be protected. Formative direction or accompaniment is, in my opinion, dif-ferent. I prefer the word mentoring to describe this relationship. Mentors are like older brothers or sisters, persons close in age but with more experience. Mentors help younger people--and at times contemporaries and older folks--to identify the dreams in their life and to give those dreams a place in that life. Mentors are both parents and peers, and not exclu-sively one or the other. They offer example, challenge, acceptance, counsel, and at times friendship. The following distinction between a therapist and a mentor might help clarify their differing roles. Therapists, in general, do not disclose to clients information about their own personal lives. In contrast, an accompaniateur (a companionable guide) or person doing'formative direction might often enough use a per-sonal example to encourage the person being directed, to chal-lenge him or her or illustrate a point. Do accompaniateurs and those doing formative direction, then, need to be psychologists to be effective? Of course not. Do they need adequate and up-to-date information about human devel-opment and its principles? Absolutely. Most accompaniateurs can also benefit from having at hand a mental-health person to help with advice or to provide supervision when needed. To insist that every accompaniateur or person doing formative direction be a psychotherapist, however, misses this important reality: religious formation is a spiritual and not a psychological journey. Religious formation is a spiritual and not a psychological journey. Education for a Healthy Sense of Human Sexuality and Celibate Chastity Celibate chastity is in trouble today. When a colleague, friend, student, or family member asks us why we are living a life of celi-bate chastity, we respond quickly: For the sake of the kingdom, to love everyone and not just one person, to be more available. Then we pause and hope that there will be no more questions.~ The vast majority of us in religious life' have had inadequate education about human sexuality and celibate chastity. How many Sammon ¯ Psycholo~ of us, for example, recognize the important distinction between sexuality and genitality or realize that celibate chastity cannot be equated with asexuality?. Celibate chastity is a particular way of liv-ing out my sexuality. Today, more than before, psychology can provide us with realistic information about our human sexuality, information that will also help us to grow in our appreciation of our life of celibate chastity. God can be held responsible for passing out sexual energy. Just as we have spiritual energy, so also we have sexual energy. For what purpose? Our sexual energy draws us into relationships with other people and with our God. For some of us it might come as a surprise to learn that. the purpose of sexual and spiritual energy is the same: union with God and with others. Any adequate program of education for celibate chastity would do well to include information about the factors that advance or impede healthy psychosexual development. In addition, we could benefit today by some additional frank discussion about sexual orientation, masturbati~)n, intimacy in relationships (and the dif-ferent expectations of men and women in this latter area), and the spiritual foundation for celibate chaste living. During our religious formation many of us were warned about "particular friendships." Stop for a moment now and consider that phrase, Then ask yourself this question: Is there any other type of friendship than a particular friendship? I do not think so. Obviously, this preoccupation with particular friendships was often at the heart of past concerns about sexuality: a fear that . people might lose control of one very powerful part of their lives. We need to be quite clear about this important point: All of us must make decisions in life about our human sexuality. Married people, single and single-again people, celibate chaste people--no ¯ one escapes the process of decision making. For our peace of mind, the decisions we make need to be in keeping with our val- . ues and commitments. If I am a married man, for example, and I )want to remain faithful to my wife, I will have to set some limits in other important relationships in my life. If any of us believe that we do not, from time to time, have to make some difficult deci-sions about how we will channel our sexual energy, we are living in a dream world. Psychology can assist us in our education about .human sexu-ality. Furthermore, studies made of stages of growth in lives of celibate chastity2--~ith its fidelities and failures can help all of Review for Relig4ous us appreciate the wonder of this way of being a sexual person. Paradoxically, in the end psychology can help us understand that to be at home with our life of celibate chastity we must ultimately face what it means to be a spiritual person. Most of us are quite at ease when talking about the place of poverty and obedience in our lives. While we might not always agree on the day-to-day specifics involved in living out these vows, we can, without too much difficulty, discuss their place in our lives. Psychology and its current findings about human sex-uality might help us achieve the same ability to discuss celibate chastity. Interpersonal Challenge,s Found in Today's Ministry and Community Life Have you ever lived with a'chronic complainer? This simple test will help you decide if there is one in your life: When some-one comes to talk with you, does he or she generally sit down right away? You know the reason full well: they are going to be there for a long, long'time. The story of Jonah illustrates this: even God tired of such incessant whining! How about life with negativists--those people who, when faced with a new and hopeful idea, respond by saying "it won't work," "we tried it last year and it failed," and "those in charge around here are not intelligent enough to see to its implementation." Do stallers hold a prominent place in your life of ministry?- folks who ~iust could not make a decision even if your life and theirs depended on it. And what about men and women who with'- hold information unnecessarily so as to keep undue control of any situation? Realistic people do not expect their lives of ministry or in community to be altogether free of troublesome folks. There are, however, some individuals whose behavior can sap energy from us that would be better directed toward the work of the mission. Organizational psychology and some of its principles can teach us to cope with these difficult characters and their kissing cousins.3 With what outcome? So that all of us can get on better with the task at hand:'living together harmoniously and carrying out our mission in the church. Every community, too, passes through its own stages of growth.4 Some communities are healthy places in which to live, Jvdy-August 1997 Sammon * Psychology others less so. We have all participated in community meetings, for example, where the real meeting took place in small groups after the formal meeting had come to a close. Poor communica-tion skills, the lack of a vocabulary with which to discuss some difficult topics, a failure to learn ways to respectfully disagree with one another when necessary--all those factors can make life in community something other .than what it should be: a support to us in carrying out our mission. Psychology can help a community identify where it is in its own development and can suggest steps that can be taken to enhance its spiritual, ministerial, and interpersonal growth. Psychology can also help us develop the skills we need to live together more effectively and with genuine Christian charity. We all need a place to come home to. If our religious com-munities fail to be places where friendship is possible, human hnd spi~ritual support available, and the love that can exist between sisters, and brothers evident--well, then, who would freely choose to live this life? In many church ministries today, there are tensions. Sometimes it is tension between men and women. At times strife develops between priests and lay religious or between religious and their lay partners. Tension can spring up among members of any ministry team. If the level of tension in our ministry reaches a point where the mission is no longer being carried out effectively, the science of psychology can provide some specific help. More importantly, principles of psychology can. be used to nip in the bud any developing problem before it becomes something larger than life. 3-84 Self-kngwledge in the Service of the Mission Did you know that there is no such thing as a perfect family? There are good enough families--where 'the people and the place provide what we need for life, along with a push out the door so that life can expand--but, no, perfect families exist only in the imagination of some people. We take our families with us when we come into religious life. ~While its members may not be physically visible, they do participate in some way in every community meeting that we attend. Families shape and form us--for good or ill. We: also bring along to religious life what we learned about Review.for Religious ourselves while living in our family. In yours, for example, how was anger dealt with, was sexuality talked about openly, did disagree-ment give rise to alienation from the family at large? In some families, for example, members may stop talking to one another in the face of a disagreement or disappointment. In my family, for example, I realize in retrospect that expres-sions of anger were not encouraged. To signal that events were getting out of hand with me, my mother would often use the phrase "Sefin, be nice!" Though nowadays I pay less attention to it, still--when I am feeling angry, even at my present age--I hear her saying "Se~in, be nice!" Some of us suffer from low self-esteem. Simply put, we do not think we are worth very much. Low self-esteem is often the result of receiving information coming from my world through a series of faulty filters. Because of what we have been told about ourselves, some of us eventually come to believe that we are worthless or, at best, not worth very much. When people with low self-esteem make a mistake, for exam-ple, they suffer shame rather than embarrassment. Rather than learn from the error of their ways, they "beat themselves up" instead and insist that .they are bad people undeserving of any recognition or praise. We take our families with us when we come into religious life. Low Self-esteem a Threat to Effective Ministry Low self-esteem is a threat to effective ministry. Why? When our self-esteem is low, we begin to look to have our needs met by those we are called to serve. Eventually we need them more than they need us. When such a situation develops, we are no longer doing ministry. Rather, by our "serving" others we are promoting our own well-being, our own good feelings about ohrselve.s. Once again psychology can help us--towards enhanced self-esteem that is in the service of mission. Self-intimacy--a gift that often comes with mid-lifeS--helps us accept the particular and perhaps peculiar amalgam of bits and pieces that make up who we are. By mid-life we know full well that our motives for doing things in life are often mixed. Tha~: knowledge, in itself, helps keep us honest when it comes to ministry. Sammon ¯ PsycholoKv The Lord came for sinners and not the saved. At mid-life many of us feel more of a need to be redeemed than ever before. We have become distinctly aware of personal and social sin. But this self-understanding paradoxically enhances our self-esteem. This knowledge, in itself, helps keep us honest when it comes to ministry, helps us to carry out the Lord's mission free of illusion. Psychology and its principles can play an important role in this purification. Psychology Can Help In summary, then, psychology--used as one formative tool among many others--can be a friend to formators in religious congregations and institutes and an ally for mid-life and senior women and men religious in their ongoing formation. Today in particular it may help deepen our understanding about our com-mitment to celibate chastity, provide us with skills for greater effectiveness in ministry and a rich life in community, and help ~us grow in .greater self-awareness and self-acceptance in service of the mission of Jesus. If it does help a~complish these ends, that fact in itself will be a blessing beyond measure. Good psychology has more to do with self-transcendence than with self-fulfillment. It is not antithetical to the concept of sin, to admitting guilt, nor to penance and self-sacrifice. Rightly used, psychology leads to greater freedom of spirit and more effective ministry. Notes ~ Sefin D. Sammon, An Undivided Heart: Making Sense of Celibate Chastity (Staten Island, New York: Mba House, 1993). 2 A.W. Richard Sipe, A Secret World: Sexuality and the Search for CeJibacy (New York: Brunner/Mazel, Publishers, 1990). 3 Robert M. Bramson, Coping with Difficult People (Garden City, New York: Doubleday Anchor, 1981); Se~n D. Sammon, Don't Get Eaten for B~eakfast: Making Sense of the Impossible People in Your Life (forthcoming). 4 Rosine Hammett and Loughlan Sofield, Inside Christian Community (Jesuit Center for Human Development, 1981). s Se~n D. Sammon, Life afier Youth: Making Sen~se of One Man's~ourney through the Transition at Mid-life (Staten Island, New York: Alba House, 1997). Review for Religious ALEXANDER H. SMITH Mental-Health Consultation with Religious Orders Myental-health consultation has evolved over the past thirty ears in a specialty with a large body of literature on the process and technique, with diverse applications (Caplan and Caplan, 1993; R. Caplan, 1972; Altrocchi, 1972). Relatively few of these studies directly apply to religious orders, where their mem-bers have made lifelong commitments to membership and where the consultative process must be crafted to accommodate the unique features of religious life in a group setting. Mental-health consultation with a religious community requires a clarity of purpose at,times even more demanding than that in agency, school, or other ifistitutional setting. Within 'the community beats the heart of its spiritual tradition, one that pre-sumably drew its members, at least at a conscious level, to seek God and serve others. Beyond these oversimplified parameters, the climate of expected altruism and fraternal charity can paradoxically create the possibilities of boundary confusion, difficult limit set-ting, self-righteous entitlement, and exaggerated expectations of being understood and accommodated. Herein lie the often found tangle of inspired devotio0 and the all-too-easily-disillusioned psyche with its comple~es, hidden desires and aversions, power struggles, and longings. Not infrequently these very issues drive the community to seek assistance. Religious communities frequently experience a range of needs for outside help. The problems occur in group-level issues such Alexander H. Smith Jr., EdD, is a profession~il counseling psychologist. His address is 3150 Willis Avenue; Cincinnati, Ohio 45208. j~dy-August 1997 Smith * Mental-Health Consultation as conflict resolution, factioning, and decision making, They occur often to individuals as thorny personality conflicts and in groups as resistance to assimilating new tasks and letting go of old ones. Almost all communities have been faced with the problem of dwindling membership, including losses both of old timers and of new members who do not stay. Many communities are half the size they were thirty years ago, and few have found effective ways to integrate "then and now." Administrative talent varies across com-munities, and the management of the group according to its charism in this subculture of increased psYchological awareness is very challenging. Renewed individualism often stretches the best of minds to steer a course that supports the individual and the group as well. Most communities must cope with practical realities of day-to-day community life that become too hot to handle as a group. The community that approaches consultation in an informed way can realize more effective outcomes. The community's effort to make these course corrections with the consultant's assistance is best served when both the community and the consultant are familiar with what tO expect from each other. Such an informed recogni-tion of issues that are often unique to religious communities helps facilitate a more hopeful tone from inception to termination. The application~ of consultation to religious life appear to range from uninform~ed and sometimes naive "hacking" to highly competent psychological models that integrate diagnostic and intervention strategies from group process theory, models of con-sultation, knowledge of defense organization-in individuals and groups, and so on. This essay considers in very basic form these elements of effective consultation from the perspectives of both consultant and community in order to inform, to caution, and to encourage well-grounded principles and practices. What Type of Consultation Is Best for This Community? The consultant must help the community to select the appro-priate type of consultation. Caplan and Caplan (1993) have iden-tified four major ones: client-centered case consultation, consultee-centered case consultation, program-centered admin-istrative consultation, and consultee-centered administrative con-sultation. These me~hods differ in their targets of service delivery. Review for Religfous They were developed primarily for assisting other therapists work-ing with clinical populations, and they range across a spectrum of targets within a system from problems of an individual client to those of program development and organization. This model of reflective, "indirect" consultation differs substantially from that of organizational development where the focus is on team building, conflict resolution, and other modalities of more direct action methods (see Altrocchi). Two main types of consultation are probably most frequent for religious communities. These are consultation for individual cases where a mental-health issue has emerged, and administrative con-sultation where group-process difficulties need to be addressed. An adaptation of these principles to the :exigencies of life in religious communities is essential for both the consultant and for the com-munity. Usually there are crossing lines of communication, author-ity, and role functions, and the consultant must recognize that decision-making boundaries may be more fluid and that author-ity lines may vary from centralized to decentralized ones. More importantly, the nature of community life involves life commit-ments by its members to form and to maintain a group which supports its members' very livelihood. This reality requires that the consultant reconceptualize the consultation model as one which impacts not only service or "case management" in a work setting, but one which accommodates and supports the manifest structures .of a group whose very livelihood depends upon inter-personal competence and adherence to a task. The Alliance between the Consultant and the Community: Clarifying the Stated Purpose The initial phase of consultation includes the assessment of the community's tolerance for self-observation and for facing uncomfortable and at times painful issues. Some communities are more rigid than others. Some communities are more capable of examining attitudes, beliefs, and practices which interfere with accomplishing their stated aims. Some communities roll with the inevitable punches of difficult times and problematic personalities in a fairly relaxed way. Others struggle frequently, often appear-ing brittle and easily fragmented. The community's decision to seek consultation is rarely unan-imous; the events that lead up to the decision are themselves diag- ~dy-Aug'ust 1997 Smith ¯ Mental-Health Consultation The initial phase of consultation includes the assessment of the commumty s tolerance for self-observation and for facing uncomfortable and at times painful issues. ---.-390 nostic for the group and'for the consultant. The consultant who works with a religious order encounters a network of unique opportunities to assist individuals in a group. The consultant faces with the client community the same human foibles found in any organization. The! engagement with the community from its inception requires that the consultant maintain an integrity about the consultation. Often the initial request for consultation concerns unrecog-nized scapegoating. All group processes invariably include struggle with how to handle anger, disappoint-ment, and disavowed responsibility and therefore with the phenomenon of scapegoating. The process of scape-goating in religious life is surprisingly frequent. Historically it was often fos-silized in such matters as the status of lay brothers. A community's history with these major conflictual issues can be read ,off the contemporary problem foci, and the consultant can begin to read between the lines. For example, one community sought help about how to deal with a difficult member who was "conserva~ tive" and who would isolate himself from the rest of the communify, not participating in common prayer and work. The stated problem, of course, was to address the community's difficulty with its member. However, the com-munity had been chronically divided within itself about liturgical and dress practices. The community maintained the conflict for years by censuring any differentiation from the "new" majority norm. It had ironically created an authoritarian norm that resem-bled the very ones it prided itself for opposing in the larger cl~urch and had scapegoated "problem" members as they came through the ranks. The consultant initially should convey an acceptance of these problems as they are stated, while maintaining the accompanying desire to help the community in the most appropriate way possi-ble. The task here is to open the door to reasonable consideration of all the forces that define the problem as it appears to the com-munity and to be able to further negotiate the community's will- Review for Religious ingness to redefine it or "reframe" it in adaptive ways. In a way quite similar to (but by no means the same as) the initial stages of a psychotherapy, the consultant conveys a tolerance for the ambi-guity of the problem and seeks to draw the community into a more self-observing stance. Elaborating the Consultative Request The initial request usually stands as the consciously stated reason for help. Inevitably it includes a variety of unconsciously associated "agendas." The consultan~ recognizes these hidden forces that have coalesced to prompt the seeking of assistance and will respectfully inquire about them without attempting to inter-vene. They have a much longer life than the consciously stated one., The consultant for religious communities should maintain a particular ear for the historical context of these problem areas. Initially the community often challenges the consultant to do something impossible and then waits to see whether she or he is grandiose enough to try to tackle it. Questions like "Can you help us, deal with all the unspoken anger in this bunch?" need to be answered in a modest but respectfully humorous way: "Well. let me think a minute . . . what happened to the last guy who tried it?" After the ice is broken with the group's powerbrokers, the question can be restated in terms that can more easily be addressed, again hopefully with some humor: "Well . . . some-thing is getting in the way of people here being able to speak their piece., without getting sent ~to New Guinea . " The consultant takes these intangibles into account and for-mulates in clear language an agreement with the community about what consultation will be about, what it can and cannot accom-plish, when and how it will occur, when it will conclude, and what the sort of fee would be involved. The community should expect some response from the consultant that clearly formulates the current understanding of the problem.from perspectives of both community and consultant. Such a statement is usually best if it is,simple and colloquial and contains a potential for redefinition later on: You guys have really been struggling with this prob-lem about who lives with whom., and you're also saying you want to start closing out some parish work, that every-body is getting burned out., you really don't have to wait July-August 1997 Smitb * Mental-Healtb Consultation until the whole team is carried off the field before changing the game plan., let's see if it makes sense to meet a few times and see if there's some connection between these issues, how the community presently thinks about it and what would give the problem some fresh air . The initial phase is a get-acquainted one for both par-ties. The community needs time to size up the consultant and vice versa. The anxiety that accompanies a community's need for help can prompt it (and the consultant) into a pre-mature determination of type of consultation. The com-munity may be panicked about a growing tension between members or between subgroups and may demand quick results from the consultation. It is the height of folly for the consultant to rush in with psy-chological inventories or group-assessment devices. The religious in a community live there as well as work there. The consultant goes home. The context is different from industry, whei'e people at least have the escape of going home themselves in the evening. One community had be~n very reserved about seeking, con~ sultation. Careful assessment revealed that a previous consultant had come in for some "team building" and had required the com-munity to take a popular (but psychometrically compromised) test and then had proceeded to place the results on newsprint around the walls of the'community recreation room. No one would attend any further meetings; the community felt railroaded, overexposed, and very upset with the consultant. The consultant never stayed around long enough to get the feedback about how such cavalier interventions affected real people's lives. The community members' response to the proposed method is significant, for it often reflects attitudinal force and counterforce at work. For example, one community's s~uperior would not directly address the issue of the fee~ The consultant was told to contact the financial officer, an individual who was rather irrita-ble and demanding. The financial officer spoke to the consultant in a veiled condescending way, expressing dismay that the con-sultant even dare to charge a fee to a religious order. Such interactions in the initial phase reflect not only an anx-iety which the community cannot master, but also the manner by which it resolves it. Here the problem is manifested as anxiety about having adequate supplies and resources, whereas the uncon-scious fears seem to be around loss of control and authority. The community has designated someone who is rather difficult to con- Review for Religious trol the purse strings. The resolution is observed in the superior's being unable to address the financial issue directly and hiding behind the irritability of the financial officer. This kind of maneu-ver results in the superior coming across as a weak negotiator and never allowing the community to meet the financial issue head on. Some other forces are at work: the superior is set up as a "pup-pet" and the actual control resides in "old-timers" who are direct-ing the choice of leadership. The consultant's appearance on the scene is less than welcome, for they fear that the whole consultative process will undermine their "fiefdom." The community rarely lets the consultant in on the main difficulty all at once, especially in the beginning phase. The community has grappled with some issue for a long time; it has seen various personalities struggle with it with varying degrees of success. There have usually been fluctuations in leadership styles, in gov-ernance and decision-making processes, and in community responses to the changes. The texture of the com-munity's approach is often tied into its history and charism as well as to the current composition of