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Diary 47 begins on November 4, 1897. According to his diary, Joseph arrived back in Baghdad from his journey to Europe with his son Alexander, his wife Eliza, and the outgoing British Consul Col. Mockler on October 14. He quickly settled back in to his normal life, traveling up and down the Tigris River from Baghdad to Basra and back, aboard the steamers of the Lynch company. Typically, Joseph was clerk aboard the H. Blosse Lynch, though on occasion his services were required aboard her newer sister ship, the Mejidieh. At home in Baghdad, Joseph corresponded with his son by mail?Alexander had begun studying several subjects in school, including German. Joseph also noted in his diary that he had paid a carpenter for four days worth of work while he was away at Basra, part of an ongoing series of improvements to his home in Baghdad. (4 November 1897, 2-3) Evidently, Eliza had returned to Iraq separately from Joseph, she had recently arrived at Basra in the SS Arabistan, one of several British steamers which made a regular run from Europe, through the Red Sea and Persian Gulf before traveling on to India. On Monday, November 8, Joseph met Eliza at Basra. Upon meeting her again, he wrote in his diary: ?I could not keep myself from the tears on seeing her without my son Alexander.? (8 Nov. 1897, 9) The news that she brought was just as bad. She complained that in Paris, their family friend Ibrahim Gejou had treated them quite poorly. He was unprepared for their arrival and charged them extra for her to stay in the same room with Alexander. To make matters worse, Eliza believed that Alexander should not remain in Paris because he spent too much money too quickly and made a habit of selling his postage stamps instead of using them to write home. The whole conversation left Joseph ?so very sorry & broken hearted that [he] lost all the pleasure of talking with her about anything else.? That night, he could not sleep well on account of the excessive mosquitoes and his wife?s story of his son?s life in Paris. (8 Nov. 1897, 10) Upon their return to Baghdad together, the rest of the family was glad to see Joseph and Eliza once again. Throughout November, Joseph often noted that the weather was unusually cold and calm, recording morning temperatures in the low thirties Fahrenheit, and overnight temperatures that sometimes dipped as low as the mid-twenties. On Tuesday the 16th, Joseph took the time to call on the new British Consul General, Colonel Lock, who had replaced the outgoing Col. Mockler. Lock, it seems, was rather interested in performing archaological expeditions in the surrounding desert. An avid amateur archaeologist himself, Joseph recommended that Lock visit the site of Sippar at Tell Abu Habbah, southwest of Baghdad. Joseph then went to meet the new French Vice Consul M. Ron?, and engineer M. Jacquer?s. (16 Nov. 1897, 17-18) After visiting with some family on November 17th, tending to some home business, and receiving another letter from his son, Joseph embarked for Basra again on the 19th. Throughout the journey, Joseph continually complained of the cold weather and its ill effects on his health.? At Basra, they took on an important cargo: the body of Sheikh Mezel of the Mahomerah tribe. Mezel had been murdered by his brother Khazal, and the body was being transported to the Shi?a holy city of Karbala for burial. On this journey, Joseph listed among the notable passengers: the new Inspector for the Quarantine of Baghdad dispatched by Constantinople, Dr. Z. Yeronimakus; Dr. Malakis of the Basra Quarantine and his clerk Solon Calothi, coming for an unspecified political affair, as well as Ezra Daniel the Jew Apothecary. (23-4 Nov. 1897, 27-9) On November 28, Joseph learned of the death of Yousif Sayegh, a relative of his wife Eliza?s late husband Fathallah. Joseph and his brother-in-law Antone Marine attended a wake at the Sayegh family home in Baghdad, where Yousif had lived as the last resident after his remaining brothers in the clergy moved north to Mosul. Later that afternoon, Joseph, Antone Marine, and their friend Yousif Korkis Tessy accompanied the body from the Sayegh home to the Armenian Church near the ancient citadel in the northwest corner of Baghdad, where funeral services were held. The Baghdadi Christian community turned out in droves to pay their respects, including the Russian consul Mr. Mashkow. Following the funeral, the body was taken by mourning carriage to the Christian cemetery complex on the eastern outskirts of the city, where it was interred. (28 Nov. 1897, 34-5) Aside from unusually rainy and gloomy weather, the late autumn and early winter of 1897 was a relatively uneventful time. The work on the Svoboda family home continued, he noted in his diary that he painted the pillars and railings in his home yellow and green. (30 Nov. 1897, 37) In December, Joseph continued to correspond with Alexander, who complained of the bitterly cold winter in Paris, the like of which he had rarely experienced??temperature always at zero, or freezing point.? (16 Dec. 1897, 53) Once, on a journey from Baghdad to Basra, Joseph noted that some of his passengers were the former administrators of the Basra Quarantine, ?Dr. Lubiez and Dr. Malakis. They, along with their entire staff, had been dismissed from their positions for reasons that Joseph was not aware of, and were returning to Istanbul via the Suez Canal in the steamer Alphonse Parran. (17 Dec. 1897, 55) On the same trip to Basra, Joseph gave Rezooki Sayegh three Arabic language manuscripts to send to Alexander via Bombay so that they could be sold in Paris. Joseph also sent four Rumelian Railway lottery bonds (purchased at a price of 28 Turkish Lira) for Alexander to sell in exchange for some of the Paris Exhibition Lottery bonds for 1900 for 1 Napoleon apiece. (21 December 1897, 59-60) On Christmas Day, Joseph noted that they passed the Ottoman steamers Mossul and Ressafah near Bughela carrying Ottoman soldiers to Kuwait to settle a disturbance, as he put it, ?between the followers of the Sheikh of Kweit Moobarak el Subah and his brother?s sons, as his brother Mahomed was Killed by the former 2 years ago, the Arabs have split in two parts.? Later, the crew celebrated Christmas aboard the Blosse Lynch with a caked baked by Captain Cowley?s butler Francis. (25 December 1897, 64-5) Upon arriving back at Baghdad, Joseph wrote that the Damascus Post, the key mail line going over land through the Ottoman Empire, was delayed by more than four days, meaning he and Eliza had no letters from Alexander for Christmas. (26 December 1897, 66) It arrived the following day, the driver having been found dead in the desert between Hit and Saglawyeh east of the Euphrates. (27 December 1897, 68) Several days later, Joseph mailed Alexander a cheque for 200 francs from his uncle Yousif Marine as a Christmas gift. (30 December 1897, 71) The first of the New Year brought an unexpected surprise. On a trip down to Basra, with morning temperatures hovering around freezing, Joseph notes a particularly uncommon weather phenomenon: ?It begun to Snow after midnight, a phenomena for this part of the world and a great rarity, I never saw it like this but once some 25 years ago; the whole desert, banks of the river and brush wood are covered with it so white and picturesque.? (1 January 1898, 74) Though recording wonder at the rarity and beauty of the event, Joseph complains of the cold for several days.?It seems the threat of Ottoman military force successfully settled the troubles in Gulf, at least temporarily, as the Blosse Lynch passed the same contingent of Turkish soldiers now encamped at Lebany on the banks of the Tigris. Evidently, the Sheikh of Qatar (Kater in Joseph?s rendering) Jassim el Thani had submitted to Ottoman authority. (4 January 1898, 79) The month of January 1898 saw three anniversaries that each occasioned great celebration in Baghdad. On January 6, the Father Superior of the Latin Church, Marie Joseph, was feted for his 40th anniversary at the Church in Baghdad. The French Vice Consul, Mons. Ronet, presented the priest with the Palmes d?Officier d?Acad?mie, one of the highest awards for the expansion of French culture abroad. January 9th, 1898 corresponded to the 16th of Sha?aban in the Islamic hijri calendar, and was celebrated as the Coronation Day of Sultan Abdulhamid II. According to Joseph, all of the foreign consuls in Baghdad paid their respects to the Governor of Baghdad Vali Atta-allah Pasha and Mushir Rejeb Pasha, Commander in Chief of the Ottoman 6th Army. (9 Jan 1898, 85-6) On January 27, late in the evening on account of the Ramadan fast, the German consulate hosted a reception in honor of Kaiser Wilhelm?s birthday. Joseph attended, along with most of the European diplomatic community and the Ottoman provincial administrators. There was a dance, and guests were entertained by the Ottoman military band. (27 January 1898, 111-3)? On January 10, Joseph received an urgent telegram from his son asking permission to travel to Cairo to work for the international commission overseeing the management of Egyptian public debt. He wrote in his diary ?I was astonished to see such a message, how could I possibly let him accept such a situation without first knowing what condition and how and who has asked him, or if he has been applying for it?? He attempted to send a telegram ordering Alexander to wait, but it was delayed by a cut telegraph line, an all-too common occurrence. In the mean time, his brother-in-law Anton Marine advised him to allow Alexander to pursue the opportunity. Joseph resolved to wait until his son sent more details by mail. (10 January 1898, 87-8) Upon receiving Joseph?s telegram, Alexander replied by wire that he would wait until the end of February. Joseph wrote: ?All here advise me to let him go after I receive the full particulars of this situation in Cairo if advantageous; I was so restless all the night thinking about Alexander?s project of wishing to go to Cairo.? (18 January 1898, 99)?A week later, Joseph received two letters from Alexander from the end of December, more thoroughly explaining his motivations. Through Sherif Beg, the son of a Moossa Kadem Pasha, he met the unnamed son of a Serkis Pasha, who in turn promised to introduce Alexander to Nubar Pasha, the former Egyptian Prime Minister that had retired to Paris. (24 January 1898, 107-8) Throughout the later months of winter, Joseph continued to correspond frequently with Alexander. On Sunday February 6, he received an inexplicable telegram from his which simply read: ?Grammaire, 100 francs repondez.? In his diary, Joseph puzzled over the meaning of the message. He went to the German consulate to gather and copy the necessary documents for Alexander to renew his Austrian passport through their family friend Mr. B?hm in Vienna. After a few days, Joseph finally surmised that, by ?grammaire,? Alexander must have meant the Arabic manuscripts he had sent to him in December. He replied telling Alexander to suspend the sale, as 100 francs was far too low a price. He then sent Alexander a longer letter via the Damascus Post to telling providing the details of a trip to Vienna and telling him that he ?must give up the idea of the job in Egypt for the present." (6-10 February 1898, 124-30)?On February 19, Joseph received two letters from Alexander from a month earlier, explaining that he had been quite unwell, but that he had given up the thought of going to Cairo and would instead go to Vienna come spring. (19 February 1898, 142-3) Glad to hear that his son had come to his senses, Joseph wrote to Alexander to tell him that if he was short of money he could draw 500 francs from Rezooki Korkis for his travels. (23 February 1898, 146)? For the most part, the winter of 1897-1898 was cold and dry. In late February Joseph noted with relief that rain had finally come. The drought had pushed grain prices to historic highs. According to Joseph: ?wheat had risen to 500 piasters per Wazna of 78 Constantinople Oke; a thing which has never yet occurred before.? (25 Feb. 1898, 149) The bad weather had also killed off livestock and destroyed much of the vegetable crop. Bad pasturage from the cold meant that young lambs were killed early for their skins rather than their meat or wool. (1 March 1898, 155) Joseph recorded in his diary upon returning to Baghdad from Basra in early March: ?There is a great scarcity and dearnes of provision in town; which is worth noting, it is caused by the scarcity of rain & the severe cold of this winter which killed all of the vegetation & pasturage for sheep & cattle & the price rose steadily, although there are a great quantity of Grain stowed away by the dealers in hopes of getting the price up & therefore making a good profit, the Government do not seem to take any steps to avoid this, & force the people & the sellers to dispose of the provision at a reasonable price, every kind of food rose accordingly.? (4 March 1898, 158-9) Joseph wrote that the spike in food prices precipitated unrest and banditry amongst the tribal Arabs outside the city: ?Lots of theft & plunder are taking place in the town & outside, the Arabs are plundering Keleks & caravans; & theives robbing houses & shops on account of the scarcity.? (5 February 1898, 160) On March 5th, at the invitation of Eliahoo Denoos, the Seraf of the Residency, Joseph, his wife Eliza, Antone Marine and his family, Yousif Asfar and Philip Chiha went together to the wedding of his brother Noonoo Denoos. Joseph was not pleased by the nights? festivities. He complained to his diary: ?there were hundreds of people Jews and Mahomedans, with the Jews band, and the Native music?the ladies were separated from us in other rooms, I did not like this entertainment at all, there is no taste in it, neither head or tale. We left at 11 1/2 and came to our houses. But I lost my sleep and could not do so all the rest of the night.? (6 March 1898, 160-2) The following morning, Joseph sent a telegram to Alexander authorizing him to sell the Arabic manuscript for 100 francs and the Rumelian Railway Lotteries for 105 Francs each. He lamented that he had paid 140 francs for each of them initially. (7-10 March 1898, 162-7) He later sent a more detailed letter to Alexander laying out his financial situation. Joseph allowed Alexander to keep the proceeds from the manuscript sale (100 francs) and the Rumelian lottery sale (225 Francs, less the cost of 10 shares of the 1900 Paris Exhibition lottery for various family members), plus 500 francs apiece from N. Sayegh and Rezooki Korkis, and a 300 franc bank note from Joseph, giving Alexander more than 1600 francs. Joseph thought this was an ample sum to get Alexander through to Vienna. That evening, he received a letter from Alexander informing him that he had sold the Rumelian lotteries for 104 Francs each, minus 14 francs for stamp duties and commissions. Joseph noted that the whole transaction had come at a loss to him of 158 francs. Alexander also told his father that he was planning to leave for Vienna around April 10. (10 March 1898, 166-7) As he often did, Joseph complained about government corruption on the occasion of the dismissal of the Vali of Basra, Arif Pasha, in mid-March. Joseph noted that he had been appointed in November of 1896, a scant 16 months earlier. He wrote that the Vali left ?with a nice fortune made of nearly 30,000 TLiras, it is the largest sum of that any former Governor had been able to squeeze out from the sheikhs and merchants and other bribery.? The Lynches transported Arif Pasha back to Baghdad aboard the Blosse Lynch, breaching normal diplomatic protocol by not flying the Turkish flag, as neither they nor the dismissed Vali had one. The following day the ship?s crew rectified this oversight by running up a makeshift Turkish flag in the rigging. (14-5 March 1898, 172-6) Joseph also made a habit of recording various business intrigues and company gossip. In late March, he noted that Mr. Hatfield, the Blosse Lynch?s second mate was reprimanded and dismissed by Mr. Bottomley, Stephen Lynch?s agent in Baghdad. The unfortunate Hatfiled was immediately pulled from service and given a one-way ticket to Karachi, the nearest British port. His dismissal came as the result of various derelictions of duty: once failing to pick up the mails for India, once leaving the ship without permission on account of an alleged illness, and bringing numerous prostitutes onto the steamer into his cabin??in excess,? as Joseph put it. Nevertheless, Joseph did not seem to believe that Hatfield?s behavior was too out of line, writing: ?Otherwise he is sober and of good and mild temper he certainly has followed what other officers are doing in both steamers. (24 March 1898, 185-6) As the Mesopotamian winter transitioned into spring, and the cold gave way to heat, humidity, and insects, life continued apace for Joseph. April 15 marked a year since he had departed for Europe with Alexander and Eliza. The same day, he received a letter from Alexander asking for permission to return home from Vienna via the overland route at Aleppo, as he disliked traveling by sea. At the same time, he also asked permission to take an alternate route to Vienna, via Lyon, Milan, and Venice. ?(15 April 1898, 216-7) Meanwhile, the renovations to Joseph?s continued. He noted in his diary ?I had masons today in repairing the wall on the narrow street, and also in my small house behind. (19 April 1898, 223) On 27 April, Joseph complained to his diary of a new flare up of his persistent stomach ulcer: ?I took a dose of Castor Oil this morning early at 4 1/2 as I have felt bilious and bowels out of order, I had not taken it for a year? (27 April 1898, 233) In late April, the Chaldean Patriarch from Mosul, Aleed Ishoh came to Baghdad to oversee the completion of a new Chaldean church. Construction on this church had begun some five years earlier, but it had been halted due to lack of sufficient funds. Joseph recorded of him: ?He is an old man of 75 and very clever, speaking several European languages he has the decoration of the Mejidieh Class? I found him a nice person very talketive and amusing.? (29 April-1 May 1898, 237-39) The Patriarch?s visit was of some local social importance, he was called on by the Atta-allah Pasha the Vali and Rejeb Pasha the Mushir of the Ottoman 6th Army. In May, some two months after Arif Pasha?s dismissal as Vali of Basra, Joseph recorded that Anis Pasha had been permanently appointed in his place. This appointment proved controversial among Anis Pasha was the former Governor of Diyarbak?r and helped order the massacres of Armenians during the Hamidian pogroms of 1894-96. Joseph writes: ?This is the same Anis Pasha who was Governor of Diarbekir 2 years ago, during the Armenian Massacre there, encouraged by him and he remained inactive, and the French Consul there wired to the French Ambassador Mons. Cambon, the latter went immediately to the Sultan and complained very strongly and demanded the immediate dismissal of Anis Pasha to stop the massacre, which he did, and there was no further bloodshed; Now he has been appointed to Basreh, but the English and French protested strongly to the Sultan regarding his being appointed Wali at Basreh.? (2 May 1898, 240-2) Despite the protestations of European diplomats, Anis Pasha arrived in Basra aboard the Ottoman steamer Ressafah. He was met with great fanfare from the local officials and nobility amidst an honor guard of Ottoman soldiers. (9 May 1898, 252-3) In mid-May, Joseph received a telegram from Alexander told his father to rest assured that he would depart Paris for Vienna soon, but that he needed to be sent an additional 500 francs. Joseph confided to his diary: ?I suppose he wants the money for the Bycicle which he must have bought; I had written to him not to buy one now as I had arranged with Johny, my nephew to get two out from London one for himself, I did not know what to do, and not having money just now to advance him so I had to satisfy his wishes.? Joseph arranged for Rezooki Korkis to advance Alexander 20?. (13 May 1898, 259) Meanwhile, the renovations to Joseph?s home continued. On May 18th, he recorded in his diary: ?I have carpenters at home for the last 30 days working in making me a new railings on top of the house made of Jawi wood.? Later that day, Joseph received a telegram from Alexander dated the previous night informing him that he had arrived safely in Vienna. Joseph speculated that Alexander must have left Paris on the 10th and travelled by Milan, Turin, and Venice to reach Vienna on the 17th. (18 May 1898, 264-5) Late May brought severe weather. On the night of May 24th, Joseph observed lightning and thunder on the southern horizon while the Blosse Lynch took on coal and offloaded cargo and passengers at Amara. Joseph watched with apprehension as the storm seemed to move up to the north and west, with ?thick black clouds like a range of high mountains.? A sudden shift in the wind brought the ominous clouds above them at Amara. Joseph later wrote: ?it gave us no time to furl the awnings when it begun to blow a terrific squall such as I never witnessed; With thick dust and rain and the strong lightning, the Wind is blowing from the opposite side and played havoc with the upper deck riggings, all the awnings were torn away, stretchers broke and stancheons bent and were rattling on the deck like so many sounds of cannons, the passengers Kit flew on shore and most of it were picked away by Arabs; the passengers came down yelling and crying; the thick dust blinded us, the incessant lightning and thunder was a sight like a hurricane at sea.? The squall lasted for a half an hour, intruding into the cabins and causing small leaks below deck. However, the damage to the Blosse Lynch was minimal. The crew finished taking on six tons of coal and a shipment of ghi, and she got underway again after just a few hours. (24 May 1898, 275-6) In June, Joseph noted a major dispute between the Arab tribes. He records: ?About a month ago, a great quarrel had taken place between the tribes of Hassan ibn Jendeel of the Beni Laam tribe and Magasis located from Coot and downward on the West bank and both lost about 20 or 30 Men Killed; and now all the Governors of the surrounding districts have gathered at S. Saad to arrange the Matter and collected the Sheikhs to oblige them to give a Guarantee for their future Good behaviour.? The mutasarr?fs of Amara and Nasryeh(?), and the Kaymakam of Kut Jaffer Beg, as well as Ottoman officials came with a company of soldiers to mediate the dispute. (17 June 1898, 307-8) Later that month, Joseph received a few letters from Alexander about his stay in Vienna. He recorded in his diary with pride that Alexander ?is very well, taking his German lesson from Dr. Bayer, and goes to a large merchants office, a very extensive export firm he is very glad of this place and the Director is very satisfied of him, he was recommended to this large house by Mr. B?hm, who also writes to me a very nice letter and telling me how he is looking after Alexander.? (24 June 1898, 320) At the same time, he received a telegram from Alexander stating ?Require 500 hastily advise Korkis.? Knowing that the expense of the journey from Paris and his emergency visit to the doctor were quite high, Joseph confided to his diary ?I could not possibly avoid sending him as he may be in great need.? Joseph went to Yousif Korkis and had him wire his brother Rezooki for 20? Sterling for Alexander. (24 June 1898, 321) However, Alexander?s stay in Vienna was destined to be a short one. On July 8th, Joseph wrote to Alexander and provided details about his impending journey home over land, including a list of stations from Alexandretta (?skenderun) to Deir ez-Zor in the Syrian desert. (2 July 1898, 330)?But, In order for Alexander to return home, Joseph had to engage in some subterfuge. In early July, Alexander his Ottoman passport back to Joseph for renewal. Mr. B?hm, the Svoboda family friend in Vienna, could not obtain an Austrian passport for Alexander. Having just turned 20, Alexander was still liable for mandatory conscription into the Austrian army, and if the authorities knew of his presence there, he would be drafted in September. Thus, Alexander would have to travel back to Istanbul on an Ottoman passport. (8 July 1898, 338) On the same day, Joseph recorded that the Mushir of the Ottoman 6th Army, Recep Pasha, had been transferred to Tripoli in North Africa by order from Istanbul. Joseph wrote: ?It is to the regret of everybody here Christians, Mahomedans and Jews because he is one of the best man in the Turkish service, a very honest streight forward man, a just and wise administrator, he belongs to the New School and a liberal and open hearted.? Evidently, the Vali was jealous of Recep Pasha?s popularity: ?The present Waly here Atta-Allah Pasha who is a very old man, very fanatic and lazy, and does no good to the welfare of the people and the country, hated by everybody, but has a great influence and being a relative of the Sheikh ul-Islam and hates the Mushir in his internal feelings, being jealous of him because every body likes the latter, and has been undermining him and, the Sultan hates every person in his services who has such influence and liberality with the nation; and frightened by false rumor bing represented to him, that if the Mushire is allowed to be left in Baghdad where his popularity is gaining ground, he might eventually gain his independence by having all the Army Corps siding with him as well as the population, and it might end by the dismemberment of Irak Arabia from the Turkish dominion.?(8 July 1898, 338-40) The Mushir was popular with the local citizens of Baghdad. A group of concerned residents telegrammed to Istanbul begging the Porte to retain him, but according to Joseph their appeals had the opposite of the intended effect. Instead, they inflamed the Atta-allah Pasha and Sultan Abdulhamid II?s fears that Recep Pasha?s popularity might one day lead to rebellion. Instead, the Mushir of Yemen was called in to take Recep Pasha?s place. The next several days were ?fearfully warm,? as Joseph put it, with afternoon temperatures hovering in the mid-110s. The pace of business slowed considerably?the Blosse Lynch remained docked at the Customs House for some time offloading cargo. Joseph took advantage of time to catch up on correspondence and visitation. On July 9th, he received a new telegram from Alexander stating: ?Advantageous Affaire in hand, require thousand florins? This sum was equal to about 90? Sterling. Joseph had Rezooki Korkis wire Alexander the money, believing it to be for the purchase of items in Europe that could be resold at a better price in Baghdad. (9 July 1898, 343) On the 11th, Joseph called on the Agha Muhammad at his home on the outskirts of Baghdad, and the following afternoon he went to visit Mushir Recep Pasha to bid him goodbye. On the 13th, Joseph sent Alexander a lengthy letter?six sheets?arranging accommodations for him in Istanbul at the Mostapha Pasha Han. He sent along a letter of recommendation from his friend Georgis Antone to Antone?s friend Nazaret Kasparyan, who ran the han, to provide Alexander 30 Turkish Liras on his arrival. The package also included Alexander?s Ottoman passport. (13 July 1898, 349) Throughout the summer, tensions between the local Ottoman authorities and the Arab tribes of the lower Tigris continued. Joseph wrote in mid-July that ?there has been a disturbance lately caused by the Motserrif of Amara Mostapha Pasha who came here to fill his pocket from Sheikh Seyhood (the runaway brigand who had attacked the Khalifah, and now made Sheikh and reinstated by the Turks and farmed lands here and the Motserrif wanted to exact more money from him and his sons Faleh, Kathem, etc, the Motserrif having taken one of the sons and put him in prison, and the father Seyhood came and attacked the village and fired shots from the opposite side on the telegraph office where the Motserrif was sitting.? Both of the active Lynch steamers?the Khalifa and the Blosse Lynch?were given contingents of zaptyehs to guard against attack from Arab gunners. (16 July 1898, 354-5) On July 22nd, Joseph received two letters from Alexander complaining about the strangeness of Vienna. Alexander wrote that Mr. B?hm had departed Vienna to stay in the countryside for the summer, leaving him alone. He also informed his father that he had used one of the payments of 500 francs to buy 100 pairs of European shoes, presumably to bring back to Baghdad to sell. (22 July 1898, 368) On July 25, Joseph received an urgent telegram from Alexander in Paris dated July 22, informing him that he was in Paris for an important purpose, and that he would sent a letter soon explaining why. Joseph was astonished at his sudden departure and feared that Alexander had fled because someone had tipped off the authorities to his presence, making him liable for conscription. Joseph wrote in his diary: ?I suspect the sons of Isak Lurion either Faust or Edward, they saw that he was in the office of Olloi Schweizer the General Export merchant and did this out of spite." Joseph immediately telegramed Ibrahim Gejou in Paris asking for an explantion. (25 July 1898, 370-1) He tried to contact Mr. B?hm at his summer home to ask about the situation. (27 July 1898, 374) On the morning of July 28th, Joseph set out for Basra aboard the Blosse Lynch, not knowing Alexander?s fate. He spoke to Mr. Julietti at the Baghdad telegraph office and made arrangements for any telegrams addressed to him at Baghdad to be forwarded to him at Amara or Basra. Yet, when they anchored at Amara on the 30th, there was still no word from Alexander. Being left in such a state of ignorance took a heavy toll on Joseph?s mental well-being: ??I could no longer write and was getting mad and feel so weak that I do not know what to do and where to go, my heart fails me and I am so sorry and out of temper on account of Alexander.? (31 July 1898, 380) Upon landing at Basra, Joseph received a package of three urgent telegrams, one from Ibrahim Gejou and two from his wife Eliza. In the first, Gejou informed Joseph that Alexander was indeed in Paris, seemingly to be married. In the second, Eliza exhorted Alexander to telegraph the Austrian consul in Baghdad to inform the Ambassador in Paris to put a stop to the marriage, this was followed by one from two hours later, in which Eliza stated that she had corresponded with Monseigneur Altmayer, the Archbishop of Baghdad, who advised that involving the Austrian ambassador could be a risky proposition. Alexander had, after all, been preparing to depart Vienna so that he could avoid conscription into the Austrian army. Joseph sarcastically recorded in his diary: ?This is a fine thing Alexander is doing if what Ibrahim says is true; I am at a loss to find out the reality of this news; but if it is true Alexander must have been doing a great fault and foolishness; unless Ibrahim has been working at it all the time before he went to Vienna.? He discussed the matter with his friends and relations in Basra and resolved to telegram back to Paris to both Ibrahim Gejou and Alexander to discover what was behind Alexander?s seemingly erratic behavior. Joseph was unable to sleep that night. On the morning of August 1, after he had sent off his telegrams to Alexander and Ibrahim, Joseph boarded the Blosse Lynch to return to Baghdad. In one of the final entries in Diary 47, he wrote: ?This news has stunned me and made me quite sick pulled down as it is a thing that I never expected it to come from my only son that I hold so dear and precious on earth, my affection to him has no limit and I have been expecting to see him soon and am sacrificing everything for him even my health and existence.? That evening the Blosse Lynch set sail, with Joseph still awaiting a response from his son and an answer to his worries. (31 July-1 August 1898, 380-6) ; NELC, Simpson Center for the Humanities

ILLUSTRIERTE GESCHICHTE DES WELTKRIEGES 1914/15. ZWEITER BAND. Illustrierte Geschichte des Weltkrieges (-) Illustrierte Geschichte des Weltkrieges 1914/15. Zweiter Band. (Zweiter Band) ( - ) Einband ( - ) [Abb.]: Kaiser Wilhelm II. beobachtet von einer der Höhen von Jaroslau aus den Übergang der Hannoveraner, Oldenburger und Braunschweiger über den San. ( - ) Titelseite ( - ) Impressum ( - ) Kriegskalender zur Original-Einbanddecke der Illustrierten Geschichte des Weltkrieges 1914/15. Zweiter Band enthaltend die Ereignisse vom 1. Januar bis 30. Juni 1915 ( - ) Januar. Februar. ( - ) März. ( - ) April. ( - ) Mai. ([I]) Juni. ([I]) Inhaltsverzeichnis. ([III]) Kunstbeilagen. (IV) Karten. (IV) Die Geschichte des Weltkrieges 1914/15. Heft 26 (Heft 26) ([1]) [Abb.]: Übergang der österreichisch-ungarischen Truppen über die Drina nach Serbien auf einer von Pionieren errichteten Brücke. ([1]) [2 Abb.]: (1)Österreichisch-ungarische Proviantoffiziere vor ihren Zelten bei Passeys. (2)Der Vormarsch des k. u. k. Infanterieregiments Nr. 72 durch einen Sumpf. (2) [2 Abb.]: (1)Unsere Waffenbrüder: Österreichisch-ungarische Artillerie in Beney bei Toul. (2)Erdhöhlen als Biwak österreichisch-ungarischer Infanterie. (3) [Abb.]: Der Sturm auf die Höhen von Fresnoy. ([4 - 5]) [Abb.]: Brückenwache bei Lille. (6) [Abb.]: Lille, die Hauptstadt des französischen Departements Nord, nach der Einnahme durch die Deutschen. Im Hintergrund das Stadttheater. (7) [Abb.]: Einsturz eines von Granaten getroffenen Hauses in der Hauptstraße von Lille. (8) [Abb.]: Auf Bäumen postierte Turkos werden von den Deutschen heruntergeschossen. ([9]) [Abb.]: Ostende, vom Leuchtturm aus gesehen. (10) [Abb.]: Deutsche Truppen auf dem Wege nach Ostende: Ein Lager in der Nähe von Brügge. ([11]) Illustrierte Kriegsberichte. (12) Die Geländeschwierigkeiten in Galizien und Russisch-Polen. (12) [Abb.]: Schwieriger Geschütztransport bei Przemysl. (12) Die Einnahme von Lille. (14) [Abb.]: Krankenpflegewagen für Schwerverwundete. (14) [Abb.]: Im Vorratswagen eines Lazarettzuges. (15) Mit dem Lazarettzug in Feindes (15) [2 Abb.]: (1)Die Apotheke mit allen erforderlichen Arzneien und Verbandstoffen im Lazarettzug. (2)Das Innere eines Krankenwagens im Lazarettzug. (15) [Abb.]: Scarborough: Südansicht der befestigung. (16) [Karte]: Karte vom östlichen Kriegschauplatz. ( - ) [Abb.]: Die Beschießung der englischen Ostküste bei Scarborough durch ein deutsches Geschwader am 16. Dezember 1914. ([17]) [Abb.]: Montenegrinische Flüchtlinge - Moslims - aus Preblje, die sich unter den Schutz der österreichisch-ungarischen Truppen stellten, auf der Fahrt nach Bosnien, wo sie, die nach dem Balkankrieg zu Montenegro kamen, eine neue Heimat zu finden hofften. Die Jungen unter ihnen traten in das k. u. u. Heer als Freiwillige ein. (18) Der deutsche Flottenangriff auf die englische Küste. (18) [Abb.]: Aufbruch einer Motorradfahrerpatouille. (18) Das Motorrad im Kriegsdienst. (19) [Abb.]: Sieben N.-S.-Motorräder der Motorradfahrerabteilung Saarbrücken. (19) [Abb.]: Am 1. Januar 1915 meldete die deutsche Heeresleitung einen Bestand von 577 875 Mann und 8138 Offizieren, darunter 7 französische, 18 russische und 3 belgische Generale, in den deutschen Lagern für Kriegsgefangene; nicht einbegriffen in diese Zahlen waren die Kriegsgefangenen der letzten Kämpfe in Russisch=Polen, die noch unterwegs befindlichen und die Zivilgefangenen. Die obigen Figuren veranschaulichen durch ihre Größe, welcher Anteil davon auf die verschiedenen feindlichen Völker kommt. Nimmt man die Stärke eines Armeekorps mit 40 000 Mann an, so bedeuten die in deutschen Händen befindlichen Kriegsgefangenen einen Verlust von rund 15 Armeekorps für unsere Feinde. (20) Die Gewehr der europäischen Mächte*). 1. Feuertaktik des Fußvolks. (20) Die Geschichte des Weltkrieges 1914/15. Heft 27 (Heft 27) ([21]) [Abb.]: Kaiser Wilhelm II. im Felde. ([21]) [Abb.]: König Wilhelm II. von Württemberg im Hauptquartier des deutschen Kronprinzen. ([21]) [Abb.]: Der Hafen von Sebastopol. (22) Prinz Salar ed Dauleh. (23) [Abb.]: Kurden aus Nordpersien (23) [Abb.]: Die Türken bei El Kantara am Suezkanal: Mohammedanische Truppen gehen zu den Türken über. ([24 - 25]) [Abb.]: Suez. (26) [Abb.]: El Kantara am Suezkanal, wo die türkischen Truppen nach einem überraschend schnellen Vormarsch zuerst den Suezkanal erreichten. (27) [Abb.]: General der Infanterie Freiherr v. Scheffer=Bonadel (28) [Abb.]: General der Infanterie Litzmann. (28) [Abb.]: Deutscher Vormarsch auf Warschau. ([29]) Illustrierte Kriegsberichte. (30) Die Türken bei El Kantara am Suezkanal. (30) [Abb.]: Ein deutscher Stabsarzt mit seinen Assistenten in einem Feldlager in Frankreich. (31) Der Argonnenwald. (31) [Abb.]: Vorgehen einer Patrouille im Argonnenwald. (31) [Abb.]: Erstürmung von Vienne=Le=Chateau im Argonnenwald am 7. November 1914. (32 - 33) Der Durchbruch bei Lodz. (32 - 33) Im Höllenfeuer von Dirmuiden. (34) [Abb.]: Leichtverwundete aus der Schlacht am Bzura=Rawka=Abschnitt kehren aus der Feuerlinie zurück (34) [6 Abb.]: Bilder vom russisch=polnischen Kriegschauplatz. (1)Laubenhaus in Dzorkow. (2)Beim Tee auf dem Markt in Dzorkow. (3)Einschüsse von Granaten in einem Wohnhaus in einem Vorort von Lodz. (4) Nachsehen der Pässe in Pabjanice. (5)Gefangene sibirische Soldaten in Hohensalza. (6) Wache im Lager. ([35]) [Abb.]: Zerschossene Straße in Dirmuiden, das, nach Erstürmung durch die Deutschen am 11. November 1914, von französischen Granaten in einen Trümmerhaufen verwandelt wurde. (36) Die österreichisch=ungarische Artillerie. (36) [Abb.]: Im Höllenfeuer von Dirmuiden. ( - ) Das Gelände von Ypern-Ostende aus der Vogelschau. ( - ) Persönliche Feldzugseindrücke im Kriege gegen Frankreich (38) [Abb.]: Erzherzog Leopold Salvator. (38) [Abb.]: Österreichisch=ungarische schwere Artillerie auf dem Marsch (39) Artilleriekampf und Fesselballon. (39) [Abb.]: Die österreichisch-ungarischen Motormörserbatterien auf dem Wege nach Lowicz. (39) Ein Ulanenstücklein. (40) Die Geschichte des Weltkrieges 1914/15. Heft 28 (Heft 28) ([41]) [Abb.]: Lauf= und Schützengräben österreichisch=ungarischer Truppen zwischen den Gehöften von Ernabara. ([41]) [Abb.]: Einschlagen und Krepieren einer österreichisch=ungarischen 30,5=cm=Granate. (42) [6 Abb.]: Die österreichisch=ungarischen Mörserbatterien. (1) (2) Der Mörser in Ladestellung. (3)Der Granate wird der Hebegürtel umgelegt. (4)Transport der Granate. (5)Vorstoßen der Granate in den Geschoßraum. (6)Der 30,5=cm=Mörser hinter einem Gebüsch feuerbereit. ([43]) [Abb.]: Vertreibung der Russen aus dem Uszoker Paß in den Karpathen. ([44 - 45]) [Abb.]: Russische Kosakenwache in Ezernowitz. (47) [Abb.]: Österreichisch=ungarische Ulanen auf dem Marsch bei Hermanovice. (48) [Abb.]: Erstürmung der russischen Höhenverschanzungen bei Turka am 30. Oktober 1914 durch die österreichisch=ungarischen Truppen. ([49]) Illustrierte Kriegsberichte. (50) Die österreichisch=ungarischen Mörserbatterien. (50) [Abb.]: Zurückkehrende Flüchtlinge auf der Straße nach Neu=Sander. (50) Die Kirche von Liedersingen und das Bahnwärterhaus bei Conthil. (50) [Abb.]: Das Bahnwärterhaus bein Conthil an der Strecke Chateau=Salins-Mörchingen. (51) Die Beschießung von Soissons. (51) [Abb.]: Kirche in Liedersingen. (51) [Abb.]: General der Infanterie v. Lochow. (52) [Abb.]: Generalleutnant Wichura (52) Natürliche und künstliche Hindernisse im Feldkrieg. (52) [Abb.]: Beschießung von Soissons. ([53]) [Abb.]: Von fünfhundert deutschen Pionieren in fünf Tagen hergestellte Brücke über das ganze Überschwemmungsgebiet an der Oser. (54) Die Schlacht bei Sommaisne. (54) [Abb.]: Wolfsgruben und Drahtverhaue, die unsere Truppen bei ihrem Vordringen auf dem westlichen Kriegschauplatz zu überwinden hatten. (55) [Abb.]: Das von Drahtverhauen umgebene Fort Nr. 7 von der zweiten Fortlinie vor Antwerpen, wie die Belgier es hinterlassen haben. (55) [Abb.]: Wegeskizze zur Schlacht bei Sommaisne. (56) Deutsche Flugzeuge auf einer Erkundungsfahrt über der Nordküste Frankreichs. (56) Die Kämpfe bei Turka (56) [Abb.]: Das Kaiser=Friedrich Regiment Nr. 125 in der Schlacht bei Sommaisne. ([57]) [Abb.]: Dünkirchen ([58]) [Abb.]: Calais: Place d`Armes. ([58]) [Abb.]: Deutsche Flugzeuge auf einer Erkundungsfahrt über der Nordküste Frankreichs. ([59]) Ein nächtlicher Überfall. (60) [Abb.]: Landsturm im Osten mit Bagagewagen und Sanitätsbund. (60) [Karte): Karte vom östlichen Kriegschauplatz. (Südliche Hälfte). ( - ) Die Geschichte des Weltkrieges 1914/15. Heft 29 (Heft 29) ([61]) [Abb.]: General v. Falkenhayn, Chef des Generalstabs der deutschen Armee. ([61]) [Abb.]: König Peter von Serbien mit seinem Stab im Felde. (62) [Abb.]: Serbischer Offizier macht Aufzeichnungen für das Hauptquartier. (63) [Abb.]: Typisches Landschaftsbild vom serbischen Kriegschauplatz (63) [Abb.]: Ein Schützengraben bei Darkehmen nach der Schlacht. (64) [Abb.]: Transportschwierigkeiten in Galizien. ([65]) [Abb.]: Maschinengewehrkompanie bei Darkehmen in Feuerstellung. (66) [Abb.]: Infanterie wird zur Besetzung der Schützengräben bei Darkehmen alarmiert. (66) [Abb.]: Unsere Feldgrauen sammeln Betten und Strohsäcke für ein warmes Nachtlager im Schützengraben ([67]) [Abb.]: Deutsche und österreichisch=ungarische Soldaten in gutem Einvernehmen mit der polnischen Bevölkerung. ([67]) [Abb.]: Eine fliegende Reparaturwerkstatt in der Gegend von Lodz. ([67]) [Abb.]: Erbeutete russische Patronenstreifen für Maschinengewehre. ([67]) [Abb.]: Die Wiedererstürmung Steinbachs i. E. (68) [Abb.]: Ein gefährlicher Pionierangriff. ([69]) [Abb.]: Admiral Anton Haus (70) Illustrierte Kriegsberichte. (71) Die kühne Tat des österreichisch=ungarischen "U 12" (71) [Abb.]: Angriff des österreichisch=ungarischen Unterseeboots "U 12" auf die französische Hochseeflotte in der Straße von Otranto. (71) [Abb.]: Ein Angriff in Flandern während eines Schneesturms. ([72 - 73]) Ein Angriff in Flandern während eines Schneesturms. (74) [Abb.]: Eine Windmühle wird von Franzosen als militärischer Aussichtspunkt verwendet. (74) Das zerstörte Vailly. (74) [Karte): Vogelschaukarte zu den Kämpfen in Flandern. ([75]) [Abb.]: Eine von deutschen Soldaten in Vailly erbaute Straße, die den deutschen Namen "Hüttendorfstraße" erhielt. (76) General der Infanterie v. Falkenhayn, Chef des Generalstabs der deutschen Armee. (76) [Abb.]: Nächtlicher Bajonettangriff in Steinbach i. Elsaß. ( - ) Die Kämpfe um Steinbach i. E. (77) [Abb.]: Der Marktplatz von Vailly mit der Kirche im Hintergrund. (77) [Abb.]: Schlachtenmaler E. Zimmer (x) im Felde. (78) Deutsche Unterseeboote vor Dover. (78) Ein gefährlicher Pionierangriff. (78) [Abb.]: Nächtlicher Unterseebootangriff auf Dover. ([79]) [Karte]: Die Stellung der deutschen Heeresmacht Ende Januar 1915. (80) Die Geschichte des Weltkrieges 1914/15. Heft 30 (Heft 30) ([81]) [Abb.]: Rast einer Fuhrparkkolonne in der Rawkaniederung. ([81]) [Abb.]: Warschau von der Vorstadt Praga aus gesehen (82) [Abb.]: Deutsche Landwehrpatrouille auf den Ausläufern der Lysa Gora (83) [Abb.]: _Verschneite Schützengraben vor Warschau. (83) [Abb.]: Beim Mittagsmahl vor Warschau. (83) [Abb.]: Ein Zeppelin über der Nordsee (84 - 85) [Abb.]: Der im Seegefecht bei Helgoland schwer beschädigte englische Dreadnought "Lion". (86) [Abb.]: S. M. S. "Blücher", das, bis zum letzten Augenblick feuernd, beim Seegefecht in der Nordsee unterging. (86) [Abb.]: Gefangene im Zossener Lager, die den verschiedensten Völkern aus aller Welt angehören. (87) [Abb.]: Der deutsche Kaiser und Kronprinz besichtigen in den Argonnen einen vorüberziehenden Transpüort gefangener Garibaldianer. (88) [Abb.]: Unsere am weitesten vorgeschobenen Schützengräben an der Aisne. (88) [Abb.]: Erfolglose Jagd auf deutsche Flugzeuge in den Argonnen. ([89]) [Abb.]: Österreichisch=ungarischer Panzerzug, dessen Besatzung sich bei den Kämpfen in den Karpathen durch hervorragende Leistungen auszeichnete. (90) Illustrierte Kriegsberichte. (90) Das Seegefecht in der Nordsee (90) [Abb.]: Feldzeugmeister Karl Kuk, Kommandant der Festung Krakau. (91) Feldzeugmeister Karl Kuk. (91) [Abb.]: Beförderung eines schweren österreichisch=ungarischen Belagerungsgeschützes. (91) [Abb.]: Bajonettangriff des hessischen Infanterieregiments Nr. 168 in der Schlacht bei Ypern (11. November 1914). ([92 - 93]) [Abb.]: Versammlungsplatz in Altkirch i. Els. (94) Artillerie=und Infanteriegefechte zwischen Dammerkirch und Altkirch. (94) [Abb.]: Gefecht zwischen Dammerkirch und Altkirch. ([95]) Telegraph und Fernsprecher im Felde. (96) [Abb.]: Telephondrähte werden durch eine Tannenwald gelegt. (96) [Abb.]: Tragbares Feldtelephon, das eine Fernsprechverbindung bis in die vordersten Schützengräben ermöglicht. (96) [Abb.]: Eine österreichisch=ungarische Korpstelephonstation. (97) [Abb.]: Deutsche Telegraphenarbeiter legen Kabel über eine von den Franzosen zerstörte Brücke (97) Der Sturm auf Messines. (98 - 99) [Abb.]: Die Argonen aus der Vogelschau. (98 - 99) Die Gewehre der europäischen Mächte*). 2. Vom glatten Vorderlader zum Chassepot. (98 - 99) [Abb.]: Verwundete in Russisch=Polen werden unter Bedeckung auf Schlitten in Lazarett gebracht. (100) [Abb.]: Die Uhr als Lebensretter (100) [Abb.]: Unsere jungen Regimenter bei den Kämpfen in Flandern. ( - ) Die Geschichte des Weltkrieges 1914/15. Heft 31 (Heft 31) ([101]) [Abb.]: Herzog Albrecht von Württem berg im Felde. ([101]) [Abb.]: Aufstand der Somali gegen die Engländer. (102) [5 Abb.]: Zu den Kämpfen im Oberelsaß. (1)Feldwache in Steinbach. (2)Posten vor Steinbach. (3)Mühlhausen: Eingang zur Stadt. (4)Sennheim nach der Beschießung. (5)Das Thanner Tor in Sennheim nach der Beschießung. ([103]) [Abb.]: Prinz Hussein Kamel Pascha, der von England eingesetzte Sultan von Ägypten. (104) [Abb.]: Englisches Kamelreiterkorps in Kairo. (104) [Abb.]: Verkündigung der türkischen Mobilmachung vor der Omar=Moschee in Jerusalem. ([105]) [Abb.]: Ein türkisches Panzerautomobil mit Maschinengewehr fährt durch die Straßen von Konstantinopel (106) [Abb.]: Eingang zum Suezkanal bei Port Said. (107) [Abb.]: Der Suezkanal bei Ismailia. (107) [Abb.]: Militärstraße im Kaukasus. (108) [Abb.]: Niederlage der Russen bei Köpriköj. ([109]) Illustrierte Kriegsberichte. (110) Die Erstürmung von Hassankale durch die Türken und die Niederlage der Russen bei Köpriköj. (110) Der Sturm auf den Friedhof von La Boiselle. (111) [Abb.]: Der Kriegshafen von Batum. (111) [Abb.]: Bajonettangriff auf den Friedhof von La Boiselle am 15. Janur 1915. ([112 113]) [Abb.]: Requirierte Vorspannpferde für die österreichisch=ungarischen Truppen in Galizien. (114) Die Feuertaufe des Erzherzog=Thronfolgers Karl Franz Joseph. (114) [Abb.]: Verwundete österreichisch=ungarische Soldaten auf russischen Bauernwagen. (114) Herzog Albrecht von Württemberg. (115) In französischer Gefangenschaft. (115) [Karte]: England ([116]) [Abb.]: Der Markt von Yarmouth. (117) Das Seegefecht bei Yarmouth. (118 - 119) [Abb.]: Aus dem Seegefecht bei Yarmouth: Die deutschen Kreuzer begegnen englischen Fischern in der Nordsee (118 - 119) Unsere Landsturmdruckerei in Montmédy. (118 - 119) [Abb.]: Die Landsturmdruckerei in Montmédy: Setzerei und Expedition. (120) [Abb.]: Die Landsturmdruckerei in Montmédy: Im Drucker="Saal". (120) Rückkehr ostpreußischer Flüchtlinge in ihr zerstörtes Dorf. (120) [Abb.]: Rückkehr ostpreußischer Flüchtlinge in ihr von den Russen zerstörtes Dorf. ( - ) Die Geschichte des Weltkrieges 1914/15. Heft 32 (Heft 32) ([121]) [Abb.]: Einer der Aeroplane, durch die sich die in Przemysl belagerten Truppen mit der übrigen österreichisch=ungarischen Armee in Verbindung setzten. ([121]) [Abb.]: Vormarsch der österreichisch=ungarischen Truppen in Galizien. Munition und Gepäck werden, da die Wagen auf den schlechten Wegen nicht mehr verkehren können, auf Tragpferden zur Front befördert. (122) [Abb.]: Notlandung eines österreichisch=ungarischen Fliegers in Galizien. (123) [Abb.]: Österreichisch=ungarische Infanterie im Schützengraben bei Jasienna. ([124 - 125]) [Abb.]: Die Vorhut des 5. k. u. k Dragonerregiments überschreitet beim Vormarsch den Fluß Joczinka in der Nähe von Przemysl. ([124 - 125]) [Abb.]: Ungarische Gendarmerie als Grenzschutz an der rumänischen Grenze. ([124 - 125]) [Abb.]: Am Dunajec in Galizien. (126) [Abb.]: Sturm der österreichisch=ungarischen Truppen auf die Höhe bei Gorlice. ([127]) [Abb.]: Deutsches Flugzeuggeschwader über dem Hafen von Dover. ( - ) [Abb.]: Deutscher Landsturm ohne Waffe auf dem Marsch zur Arbeitsstätte in Russisch=Polen ([129]) [Abb.]: Marsch durch ein zerschossenes polnisches Dorf. ([129]) [Abb.]: Österreichisch=ungarische Husaren in einem polnischen Dorf. ([129]) [Abb.]: Österreichisch=ungarische Ulanen auf dem Marsch an die ungarisch=galizische Grenze. ([129]) [Abb.]: Abschlagen eines Baumstammes zum Ausbau unserer Stellungen an der Aisne. ([129]) [Abb.]: Der Stamm wird im Sägewerk in Bretter und Balken geschnitten. ([129]) [Abb.]: Russische Artillerie vor Warschau. ([129]) [Abb.]: Hauptplatz in Limanowa. (130) Illustrierte Kriegsberichte. (130) Die Schlacht bei Limanowa. (130) Der Sturm bei Gorlice. (131) [Abb.]: Absuchen des Schlachtfeldes bei Limanowa. (131) In Lunéville. (132 - 133) [Abb.]: Polnische Legionäre zersprengen im Dunaject vorrückende Kosaken. (132 - 133) [Abb.]: Graf Zeppelin (X) im Felde. (134) [Abb.]: Begrüßung des greisen Generalfeldmarschalls Grafen v. Häfeler (X) in einem französischen Dorf. (134) Das Schlachtfeld einst und heute. (134) [Abb.]: Unsere Feldgrauen im Schützengraben. (135) Deutsche Schneeschuhtruppen gegen französische Jäger. (136) [Abb.]: Patrouille einer deutschen Schneeschuhtruppe im Anschlag. (136) [Abb.]: Die Offiziere einer württembergischen Schneeschuhkompanie. (136) Was unsere Sanitätshunde leisten. (136) [Abb.]: Französische Schneeschuhpatrouille in den Hochvogesen gerät in einen Hinterhalt. ([137]) [Abb.]: Überblick über ein modernes Schlachtfeld. ([138 - 139]) [Abb.]: Eine Abteilung vom Roten Kreuz mit Sanitätshunden auf der Suche nach Verwundeten. (140) [Gedicht]: Die Männer der "Emden". (140) Die Geschichte des Weltkrieges 1914/15. Heft 33 (Heft 33) ([141]) [Abb.]: Oberstleutnant v. Heydebreck, der als Kommandeur der Schutztruppe in Deutsch=Südwestafrika seiner am 12. November 1914 erhaltenen Verwundung erlag. ([141]) [Abb.]: Major Franke, der neue Kommandeur der Schutztruppe in Deutsch=Südwestafrika. ([141]) [Abb.]: Dr. Schnee, Gouverneur von Deutsch=Ostafrika. ([141]) [Abb.]: Oberst Maritz, namhafter Burenführer gegen Botha und die Engländer. ([141]) [Abb.]: Christian Dewet, der "schwarze Teufel" des Burenkrieges, der Feind Bothas und Englands in Südafrika. ([141]) Geheimrat Ebermaier, Gouverneur von Kamerun. ([141]) [Karte): Übersichtskarte von Deutsch=Ostafrika. (Die Grenzen des deutschen Gebiets sind schraffiert.) (142) [Abb.]: Der Hafen von Tanga. (143) [Abb.]: Deutscher und Kameruner Krieger. (144) [Abb.]: Eine Abteilung Askari in Deutsch=Ostafrika (144) [Abb.]: Deutsche Schutztruppe in Okahandja in Deutsch=Südwestafrika. ([145]) [Abb.]: Schutztruppe von Daressalam im Gefecht. ([145]) [Abb.]: Geschütze in Deutsch=Südwestafrika in Gefechtstellung. ([145]) [Abb.]: In den Kämpfen am Kitwusee: Straße in Kissenji. (146) [Abb.]: Reitkamele im Dienst der Schutztruppe in Deutsch=Südwestafrika. (146) [Abb.]: General der Kavallerie Erzherzog Eugen von Österreich, der neue Kommandant der österreichisch=ungarischen Balkanstreitkräfte. (147) [Abb.]: Österreichisch=ungarischer 30,5=cm=Mörser in gedeckter Stellung in einer Ortschaft Russisch=Polens. (147) [2 Abb.]: (1)General der Infanterie d`Elsa. (2)General v. Gersdorff. Die Führer der siegreichen sächsischen Infanterie bei Craonne. (148) [Abb.]: Sächsische Infanterie stürmt die französischen Linien bei Craonne. ([149]) Illustrierte Kriegsberichte. (150) Das Treffen von Craonne am 25. Februar 1915. (150) Infanterieunterstände bei Craonne mit den deutlich sichtbaren Eingängen zu den Erdhöhlen. (150) Der Tag von Wytschaeke. I. (151) [Abb.]: Blick auf die Stadt Craonne mit den Höhen, die abwechselnd von Deutschen und Franzosen besetzt waren. Im Vordergrund Drahtverhaue, die vonlunseren Truppen im Sturm genommen wurden. (151) [Abb.]: Ankunft Verwundeter in einem Vogesendorf. (152 - 153) Erzherzog Eugen, der neue Kommandant der österreichisch=ungarischen Balkanstreitkräfte. (154) Unsere Soldaten im Oberelsaß. (154) [Abb.]: Lebensmittelempfang am Bahnhof. (155) [Abb.]: Die Beförderung der Lebensmittel für die Truppen in den Vogesen. (155) [Abb.]: General v. Rekowsky. (155) [Abb.]: Unsere treuen Gehilfen in den Vogesen. (155) [Abb.]: Schlittenbeförderung in den höheren Gebirgspässen. (155) [Abb.]: Vogelschaukarte zu den Kämpfen in den Vogesen. ([156]) [Abb.]: Der Sturm auf Wytschaeke. ( - ) Minenkrieg. ([157]) [Abb.]: Im Handumdrehen lag der Zug in Schützenlinie und feuerte auf den vorgehenden Gegner ([157]) Die Gewehre der europäischen Mächte*). 3. Von Drense über Mauser zu Mannlicher. (158 - 159) [3 Abb.]: Die Mine im modernen Seekrieg. (1)Das e nglische Minenschif "Iphigenia" beim Legen von Treibminen. (2)die deutschen Minenleger "Nautilus", "Albatros" und "Pelikan". (3) Die Sperminenanlage. (158 - 159) [Abb.]: Deutsches Unterseeboot. (158 - 159) [Abb.]: Ein Torpedo verläßt das Austoßrohr. (158 - 159) [Abb.]: Zündnadelpatrone, ältere (A.) und neuere (B.) Form. (160) [Abb.]: Visier des Zündnadelgewehrs. (160) Eine Fliegerleistung von historischer Bedeutung. (160) Eine Fliegerleistung von historischer Bedeutung. (160) [Abb.]: Vier bayrische Fliegeroffiziere als Ritter des Eisernen Kreuzes 1. Klasse. Von links nach rechts: Hauptmann Stadelmeyer. Oberleutnant König und Hailer, Leutnant Schlemmer. (160) Auszeichnung eines österreichisch=ungarischen Regiments. (160) Die Geschichte des Weltkrieges 1914/15. Heft 34 (Heft 34) ([161]) [Abb.]: Grusinischer Kriegsweg, der von Wladikawkas über den Kasbek nach Tiflis am Kur führt und den besten Zugang von Persien nach Rußland bildet. ([161]) [Abb.]: Türkische Infanterie vor dem Palaste des Sultans, fertig zum Abmarsch nach dem Kriegschauplatz. (162) [Abb.]: Täbris, die Hauptstadt der persischen Provinz Aserbeidschan. (163) [Abb.]: Ägyptischer Kavallerist als Vorposten in der Wüste. (164) [Abb.]: Afrikanische Hilfstruppen der Franzosen werden an der algerischen Küste eingeschifft. (164) [Abb.]: Die Türken werfen am Suezkanal die Engländer aus ihren Stellungen. (165) [Abb.]: Der Staatssekretär des Reichsmarineamts Großadmiral v. Tirpitz, der Schöpfer der heutigen deutschen Flotte. (167) [Abb.]: Lager einer Gebirgstrainkolonne bei Bresgje (Montenegro). (168) Illustrierte Kriegsberichte. (168) Die Vernichtung der serbischen Komitadschi. (168) [Abb.]: Bosnisch-herzegowinische Infanterie und Gendarmerie erstürmt eine Stellung serbischer Komitadschi in der Herzegowina in der Gegend von Autovac. ([169]) [Abb.]: Deutsche Soldaten auf französischem Boden bei der Feldbestellung hinter der Front. (170) [Abb.]: Unsere Soldaten schneiden Weiden ab, die zu Geflechten für die Schützengräben dienen. (170) Die Niederlage der Engländer und Inder bei Festubert. (171) [Abb.]: Infanteristen kehren auf Eseln vom Requirieren zurück. (171) [Abb.]: Eine Wagenladung erbeuteter russischer Waffen wird sortiert. (171) [Abb.]: Die Niederlage der Engländer und Inder bei Festubert. ([172 - 173]) Der Tag von Wytschaeke. II. (174) [Abb.]: Ostende und die flandrische Küste. Ostende, der vielbesuchte Badeort an der belgischen Nordseeküste, ist wie die Mehrzahl der belgischen Küstenplätze von den Engländern aus Schiffsgeschützen mehrere Male rücksichtslos beschossen worden. Seitdem aber die deutschen Küstenbatterien und Uferbefestigungen angelegt sind, halten sich die englischen Schiffe in achtungsvoller Entfernung. Infolge des vom 18. Februar ab angekündigten Unterseebootkrieges gegen England wendete sich auch diesem von den deutschen Truppen besetzten Platze wieder besonderes Interesse zu. ([175]) [Abb.]: Eine deutsche Kolonne passiert das von den Russen gesäuberte Pillkallen inOstpreußen. (176) Rückzug der Russen über die Dosewicza. (176) [Abb.]: Blick auf den von den Russen zerstörten Ort Gerdauen in Ostpreußen, der von deutschen Truppen wieder besetzt wurde. (176) [Abb.]: Im Galopp reitet ein Offizier die Straße herab und ruft von weitem: "Nicht schießen, Deutscher!" ( - ) [Abb.]: Rückzug der Russen über die Dosewicza. ([177]) [Abb.]:Österreichisch=ungarische Schützenlinie an der Rida in Russisch=Polen (178) Der österreichisch=ungarische Thronfolger in Russisch=Polen. (178) [Abb.]: Erzherzog Karl Franz Josef (X) mit dem Stabe der 7. Division in Russisch=Polen. (179) Ostende und Calais. (179) [Abb.]: Erzherzog Karl Franz Joseph redet die einzelnen Leute eines Infanterietrupps an, um sich nach ihrem Ergehen zu erkundigen. (179) [Abb.]: Vier bayrische Landwehrleute mit ihrer "Gulaschkanone". (180) [Abb.]: Der Hafen von Calais. (180) Die Geschichte des Weltkrieges 1914/15. Heft 35 (Heft 35) ([181]) [Abb.]: Zu den Kämpfen in den Karpathen: Österreichisch=ungarische Proviantkolonne am Fuße der Karpathen. ([181]) [Abb.]: Österreichisch=ungarische Kavallerie in Russisch=Polen. (182) [Abb.]: Haubizenbatterie auf einer schlechten Straße in Russisch=Polen. (182) [Abb.]: Zu den Kämpfen in den Karpathen: Ruhepause einer österreichisch=ungarischen Truppenabteilung in der Nähe des Uzsoker Passes. (183) [Abb.]: Russische Bauern beim Einzug österreichisch=ungarischer Kavallerie in ein Dorf (184 - 185) [Abb.]: Österreichisch=ungarische Ulanenpatrouille in Deckung. (184 - 185) [Abb.]: Ulanenvorhut in Russisch=Polen. (184 - 185) [Karte]: Kartenskizze zur Masurenschlacht (186) [Abb.]: Russen auf der Flucht nach der Winterschlacht in Masuren. ([187]) [Abb.]: General der Infanterie v. Below (188) [Abb.]: Generaloberst v. Eichhorn (188) [Abb.]: Der Kaiser bei den Truppen im Osten in Combina, bei Lotwicz a. d. Bzura, im Gespräch mit Generaloberst v. Mackensen. (189) Illustrierte Kriegsberichte. (189) Die Winterschlacht an den Masurischen Seen. (189) [Karte]: Karte des westgalizischen Kriegschauplatzes. (190) Die Wiedereroberung von Czernowitz. (190) [Abb.]: Gefangene russische Offiziere aus der Schlacht in Masuren. Darunter ein Oberstleutnant (X) und ein Oberst (XX). (190) Unsere Zeppeline. (191) Der Tag von Wytschaeke. (191) [Karte]: Karte des ostgalizischen Kriegschauplatzes. (191) [Abb.]: Einzug der österreichisch=ungarischen Truppen in Czernowitz. ([192 - 193]) [Abb.]: Die Wirkung einer Zeppelinbombe: Durch eine Bombe zerstörtes Haus in Antwerpen. (194) {Abb.]: Die Wirkung einer deutschen Fliegerbombe: Zerstörtes Haus in Stenay. (195) [Abb.]: Maschinengewehrabteilung geht bei Soissons im Galopp in Feuerstellung vor. (196) Die Schlacht bei Soissons vom 12. bis 14. Januar 1915. (196) [Abb.]: Maschinengewehrabteilung in Deckung gegen Artilleriefeuer erwartet den Befehl zum Vorgehen in der Schlacht bei Soissons. (196) [Abb.]: Kaiser Wilhelm II. beobachtet die Kämpfe bei Soissons. Nach einer Originalzeichnung von Pfrofessor Hans W. Schmidt. Im Mittelgrund geradeaus die Höhen von Bregny-Mergival. Im Tal die Bahn Soissons-Laon mit dem Dorfe Crouy. Östlich dieser Bahn fanden der Sturm und die Kämpfe in den Steinbrüchen statt. ( - ) [Abb.]: Rückzug der Franzosen über die Aisne bei Soissons. (197) [Abb.]: Kapitänleutnant v. Mücke. (198) [Karte]: Der vom Landungskorps des bei den Kokosinseln am 9. November 1914 zerstörten kleinen Kreuzers "Emden" auf S. M. Hilfskreuzer "Ayesha" (Emden)" zurückgelegte Weg nach Padang auf Sumatra und von dort durch den Indischen Ozean nach Hodeida in Arabien. (198) [Abb.]: Der auf den Kokosinseln gekaperte Dreimast=Schoner "Ayesha" (Emden II) landet mit dem Rest der Emdenbesatzung in Hodeida (Arabien). ([199]) [Abb.]: Patrouille der Schneeschuhtruppe in ihrer neuen Schneeschuhuniform, die sich ebensowenig von der Landschaft abhebt, wie die feldgraue Uniform in der schneefreien Jahreszeit. (200) Die Heldenfahrt der "Emden II". (200) [Abb.]: Die seltsame Wirkung der Beschießung eines Hauses bei La Pommeraye. (200) Die Geschichte des Weltkrieges 1914/15 Heft 36 (Heft 36) ([201]) [Abb.]: Ein Zug mit frischen Pferden aus Deutschland auf dem Bahnhof in Antwerpen. ([201]) [Abb.]: Das Schlachtfeld von Soissons aus der Vogelschau. (202) [Abb.]: General v. der Planitz, einer der siegreichen Führer der Sachsen bei Cravonne. (203) [Karte]: Zu den Kämpfen um den Hartmannsweiler Kopf. (204) [Abb.]: Eine Fuhrparkkolonne auf dem Wege nach den Stellungen zwischen Reims und Cravonne kommt durch Neuschátel (Aisne). (204) [Abb.]: Erstürmung des Hartmannsweiler Kopfes in den Vogesen. ([205]) [Abb.]: Auf dem Marktplatz in Mlawa. Im Vordergrund der Stadtkommandant Hauptmann Böhm im Gespräch mit em ehemaligen russischen Bürgermeister der Stadt, rechts die römisch=katholische Kirche, links die deutsche Feldpost, geradeaus im Hintergrund das deutsche Generalkommando (weißes Haus). (206) [Abb.]: Deutsche Soldaten vor Teeverkaufsständen in Mlawa. Der Tee wird aus Samowars (Teemaschinen) ausgeschenkt. (206) [Abb.]: Deutsche Offiziere reiten durch die Warschauer Straße in Mlawa. (207) [Abb.]: Ankunft eines russischen Gefangenentransports in Mlawa (207) [Abb.]: Der Heldentod des Obersten Ritter Reyl=Hanisch v. Greiffenthal. ([209]) [Abb.]: Die "Grande Place" in Dinant. (210) Illustrierte Kriegsberichte. (210) Der Heldentod des Obersten Ritter Reyl=Hanisch v. Greiffenthal. (210) Die Zerstörung Dinants. (211) [Abb.]: Die von den Franzosen in Brand geschossene Kathedrale der belgischen Felsenfestung Dinant mit der gesprengten Bogenbrücke. (211) [Abb.]: Der Kampf um das Gehöft. Französischer Sturmangriff auf deutsche Schützengräben in der Champagne. ([212 - 213]) Der Kampf um das Gehöft. (214) [Abb.]: Infanteriegeschoßarten. 1. S=Geschoß des deutschen Gewehrs 98. 2. D=Geschoß der Franzosen. 3. Halbmantelgeschoß mit nackter Bleispitze. 4. Französisches D=Geschoß, maschinell hergestellt. (214) Infanteriegeschosse. (215) [Abb.]: Schrapnell= und Kugelspuren an einem Hause bei Dornach i.E. (215) [Abb.]: Zerschossener französischer Protzkasten. (216) [Abb.]: Ein zerschossenes englisches Feldgeschütz. (216) Erstürmung des Hartmannsweiler Kopfes. (216) [Abb.]: Sturm auf den Bahndamm der Lodz-Warschauer Eisenbahn im Walde von Borowo und Galkow in der Nacht vom 21. auf den 22. November 1914, eine der herrlichsten Waffentaten des Feldzugs. ( - ) [Abb.]: Wirkung des deutschen Infanteriegeschosses auf den Schutzschild eines französischen Geschützes. Dieses Bild zeigt einen Teil eines erbeuteten französischen Geschützes, das in Saarbrücken aufgestellt ist. Welche Durchlagskraft unser Infanteriegeschoß hat, ergibt sich daraus, daß die 1 cm dicke Stahlplatte des französischen Schutzschildes an zahlreichen Stellen glatt durchschlagen ist. Sogar der 15 mm starke Mantel des Geschützrohres ist bis auf den Lauf zerrissen. (217) Im Doppeldecker über Verdun. (217) [Abb.]: Militärdoppeldecker über Verdun. (218 - 219) Flucht aus montenegrinischer Gefangenschaft. (218 - 219) [Abb.]: Rasieren im Schützengraben, 70 m vom Feinde entfernt. (220) [Abb.]: Ein Gruß aus dem Schützengraben (220) Die Erstürmung des Dammes der Lodz-Warschauer Eisenbahn. (220) [Abb.]: Kaiser Wilhelm II. inmitten seiner siegreichen Truppen auf dem Marktplatz zu Lyck am 13. Februar 1915 ( - ) Die Geschichte des Weltkrieges 1914/15. Heft 37 (Heft 37) ([221]) [Abb.]: Zweistöckige Erdhütten unserer Truppen auf dem östlichen Kriegschauplatz. ([221]) [Abb.]: Brotausgabe an 15 000 russische Gefangene, die vor dem Bahnhof in Augustow ihre Überführung nach Deutschland erwarten. (222) [Abb.]: Ein Zug gefangener Russen kommt durch ein russisches Dorf. ([223]) [Abb.]: Deutsche Fuhrparkkolonnen in der Ebene von Suwalki. ([223]) [Abb.]: Deutsche Siegesbeute aus der Schlacht in Masuren: Gefangene Russen und erbeutete Geschütze in Seiny. ([223]) [Abb.]: Gefangene Russen in Suwalki. ([223]) [Abb.]: Die masurische Seenplatte aus der Vogelschau. (224 - 225) [Abb.]: Ein Haus aus Ostpreußen, dem die Umfassungsmauern durch einen Volltreffer weggerissen wurden, während das Dach am Schornstein hängen blieb. (226) [Abb.]: Von einer Granate zerstörtes Haus in Ostpreußen. Die hintere Wand wurde weggerissen, worauf sich das Dach auf die Seite legte. (227) [Abb.]: Sanitätsmaßnahmen einer Infanteriedivision im Felde. ([228]) [Abb.]: Truppenverbandplatz in einem Steinbruch an der Aisne ([229]) Illustrierte Kriegsberichte. (230) Sanitätstaktische Maßnahmen im Operationsgebiet. (230) Der Kriegschauplatz in der Bukowina. (231) [Abb.]: Flüchtlinge bei der Heimkehr in die Bukowina. (231) [Abb.]: Einzug der Honvedhusaren in Suczawa (Bukowina). ([232 - 233]) [Abb.]: General der Infanterie v. Linsingen, Führer der mit den österreichisch=ungarischen Truppen gemeinsam kämpfenden deutschen Südarmee in den Karpathen. (234) Technische Nachrichtenübermittlung. (234) [4 Abb.]: Zu den Kämpfen in den Karpathen. (1)Die deutsche Feldpost wird auf Schlitten nach dem Duklapaß befördert. (2)Deutsche Sanitätskolonnen kommen durch ein Karpathendorf. (3)Deutsche Sanitätsoldaten bringen einen verwundeten Österreicher zur Sanitätskolonne. (4)Deutsche Artillerie in den Karpathen auf dem Wege zum Duklapaß. ([235]) [Abb.]: Funkenstation des Armeeoberkommandos v. Stranz. (236) Die Helden von Wieliczka. (236) [Abb.]: Das Aufrichten eines Fontanamastes bei einer Feldtelefunkenstation in Russsisch=Polen. (236) [Abb.]: Funkenstation auf einem Auto. Mit dem Automobil ist ein Elektromotor verbunden. (237) [Abb.]: Der Generalstab der Armeeabteilung v. Strantz mit dem Oberkommando. (237) Der Tanz der Milliarden. (238 - 239) [Abb.]: Vernichtung russischer Kavallerie durch österreichisch=ungarische Maschinengewehre in Wieliczka (238 - 239) [Abb.]: Vom österreichisch=ungarischen Kriegschauplatz: Not macht erfinderisch. Ein Auto, daß durch eine Granate beschädigt wurde, wird durch eine einfache Verbindung mit einem anderen Wagen wieder gebrauchsfähig gemacht. (240) [Nachruf]: Nachruf einer Mutter, ihrem Sohne geweiht, der als Soldat des 3. Garderegiments zu Fuß am 17. Januar 1915 in Frankreich fiel. (240) Die Geschichte des Weltkrieges 1914/15. Heft 38 (Heft 38) ([241]) [Abb.]: Türkische Meldereiter in Gallipoli. ([241]) [Abb.]: Zur Beschießung der Dardanellen durch die englisch=französische Flotte. Der Eingang der Dardanellen; auf der Anhöhe türkische Forts. ([241]) [Karte]: Europäische Türkei und Marmara-Meer. (242) [Karte]: Das englisch=französische Geschwader vor den Dardanellen. (243) [Abb.]: Ansicht von Smyrna. (244) [Abb.]: Die Dardanellenforts "Kale i Sultanijn" und "Kilid=Bahr" im Kampf mit der englischen und französischen Flotte. ([245]) [Abb.]: Bei Massiges gefangen genommene Franzosen. (246) [Abb.]: Der deutsche Kronprinz begrüßt einen österreichisch=ungarischen Offizier und dessen Abteilung. (247) [Abb.]: Der deutsche Kronprinz schreitet die Front eines Regiments ab, das sich beim Sturm auf Massiges auszeichnete. (247) [Abb.]: Österreichisch=ungarischer Munitionstransport in den Karpathen. (248) [Abb.]: Österreichisch=ungarische Artillerie auf dem Marsch in den Karpathen. (248) [Abb.]: Deutsche Artillerie in den Karpathen. ([249]) Illustrierte Kriegsberichte. (250) Im Schneegestöber in den Karpathen. (250) [Abb.]: Versorgung unserer Marine mit Proviant. (250) [Abb.]: Eine Militärbäckerei bei Soissons. (251) Die Brot= und Fleischversorgung unserer Krieger. (251) [Abb.]: Kommissbrotvorräte in einer Militärbäckerei. (251) Die Erstürmung der Höhe 708 in Serbien. (252 - 253) [Abb.]: Aus den Kämpfen um die Höhe 708 in Serbien. (252 - 253) Unsere tapferen Feldköche. (252 - 253) Generaloberst Karl v. Einem genannt v. Rothmaler und die Winterschlacht in der Champagne. (254) [Abb.]: Generaloberst v. Einem (254) [Karte]: Zur Winterschlacht in der Champagne. (254) [Abb.]: Infanterie in Alarmstellung hinter der Front. (255) Mit den Deutschen nach Rußland. (255) [Abb.]: Umwandlung eines Hochwasserschutzdamms der Memel in eine Verteidigungstellung (256) Im Rücken des Feindes. (256) [Abb.]: Eine Erfrischung aus der Feldküche während des Gefechts im Schützengraben. ( - ) [Abb.]: Englische Kavalleriepatrouille verfolgt ein deutsches Automobil. (257) [Abb.]: Französische Artillerie im Gefecht. (258) [Abb.]: Unsere Artillerie auf der Wacht zur Abwehr feindlicher Flieger. ([259]) [Abb.]: Geschickt verdeckte Unterstände für Munitionskolonnen hinter der Front; für Flieger unsichtbar. ([259]) Geschütz und Flieger. (260) Weit hinter einem Wald eingegrabene deutsche Batterie beim Feuern. (260) Geiseln. (260) Die Geschichte des Weltkrieges 1914/15. Heft 39 (Heft 39) ([261]) [Abb.]: Ran an den Feind ! ([261]) [Abb.]: Der schwedische Dampfer "Svartön", der in der Nordsee auf eine Mine lief. (262) [Abb.]: Der englische Handelsdampfer "Harpalion", bei der bei Beachy Head torpediert wurde. ([263]) [Abb.]: Südost=England aus der Vogelschau. (264 - 265) [Abb.]: Mannschaften der Sanitätskompanie suchen mit Hunden das Schlachtfeld ab. (266) [Abb.]: Schwerverwundete werden im Auto zum Verbandplatz gebracht. (266) [Abb.]: Essenempfang in einem Feldlazarett unmittelbar hinter der Front (267) [Abb.]: Mannschaften der Sanitätskompanie rücken ins Gefechtsgebiet. (267) [Abb.]: Kannonenwerkstatt hinter der Front der kämpfenden Truppen in den Karpathen. (268) [Abb.]: Vergeblicher Sturm der Russen auf die Höhe von Kastelikorch am Duklapaß. ([269]) [Abb.]: Kriegsgefangener aus Französisch=Guinea (270) Illustrierte Kriegsberichte. (270) Die erste Hilfe im Felde. (270) [Abb.]: Kriegsgefangener vom Senegal. (271) Am Duklapaß. (271) [Abb.]: Angriff eine Turkoregiments bei Bixschoote. ([272 - 273]) [2 Abb.]: (1)Betriebsfertige elektrische Zündanlage. (2)Glühzünder. (274) Die Vernichtung eines Turkoregiments. (274) Elektrische Minenzündung. (274) [Abb.]: Magnetelektrischer Minenzünder. (274) [Abb.]: Die Dynamomaschine zur Stromerzeugung. (275) [Abb.]: Leitungsprüfer. (275) [Abb.]: Dynamitpatrone mit Zünder und Sprengkapsel. (275) [Abb.]: Schaltung mehrerer Zünder hintereinander. (275) General der Infanterie v. Woyrsch, (276) [Abb.]: General der Infanterie v. Woyrsch. (276) Amerikas Kriegslieferungen an unsere Feinde. (276) [Abb.]: Ein amerikanischer Dampfer lädt Kriegsmaterial für unsere verbündeten Gegner aus. ([277]) [Abb.]: Frühling im Argonnenwalde. (278) Die Erstürmung von Badonviller. (278) [Abb.]: Neun Argonnenhelden, die allein 130 Franzosen zu Gefangenen machten. (279) Feldpostbrief aus dem Senne=Lager. (279) [Abb.] Abgelöste Truppen kehren aus Schützengraben in das Ruhequartier zurück. (279) [Abb.]: Eine neu eröffnete Lesestube für Offiziere und Mannschaften im Ortsquartier. Außenansicht. (280) [Abb.]: Innenansicht der Lesestube für Offiziere und Mannschaften im Ortsquartier. (280) Die Zahl der Gefangenen in Deutschland. (280) [Abb.]: Im erstürmten Badonviller. ( - ) Die Geschichte des Weltkrieges 1914/15. Heft 40 (Heft 40) ([281]) [Abb.]: Korvettenkapitän Thierichsen, der Führer des Hilfskreuzers " Prinz Eitel Friedrich". ([281]) [Abb.]: Fregattenkapitän Lüdecke, der Kommandant des in den chilenischen Gewässern vernichteten kleinen Kreuzers "Dresden". ([281]) [Abb.]: Die Vertreibung der Russen aus Memel: Kampf in der Libauer Straße ([281]) [Abb.]: Der Bahnhof Suwalki unter deutscher Verwaltung. Ganz rechts der derzeitige Bahnhofkommandant Hauptmann Erlach, Professor an der Universität Königsberg i. Pr. (282) [Abb.]: Die Hauptstraße in Kolno. (283) [Abb.]: An der Pferdetränke in Kolno. (283) [Abb.]: Deutsche Soldaten in Kolno verlassen nach dem Gottesdienst eine russische Kirche. (283) [Abb.]: Aus Kellern und anderen Schlupfwinkeln hervorgeholte Russen werden abgeführt. (284) [Abb.]: Deutsche Truppen auf dem Schlachtfeld bei Berzniki, südlich von Seiny, besichtigen erbeutete Maschinengewehre. (284) [Abb.]: Beschießung der russischen Festung Ossowiecz. ([285]) [Abb.]: Von den Russen auf der Flucht zurückgelassene schwere Artilleriemunition. (286) [Abb.]: Wechseln der Schützengräben in der Abenddämmerung. (287) [Abb.]: Rittmeister v. Kleist. (288) [Abb.]: Das Leibhusarenregiment mit Rittmeister v. Kleist an der Spitze auf dem Wege nach Prasznysz. (288) [Abb.]: Die Erstürmung von Prasznysz ([289]) [Abb.]: Blick über die Maas vom Camp des Romains. (290) [Abb.]: Wie es vor Reims über den Erdhöhlen in Baudesincurt aussieht. (291) [Abb.]: Zurückweisung eines Angriffs der Besatzung von Toul auf die von den Deutschen besetzten Höhen südlich Thiaucourt. (292 - 293) Illustrierte Kriegsberichte. (292 - 293) Sturmangriff der Franzosen auf die Höhen von Thiaucourt. (292 - 293) [Abb.]: Fliegerbombe. (294) [Abb.]: Englische Soldaten werfen aus ihren Schützengräben handgranaten auf deutsche Stellungen. (294) [Abb.]: Russische Handgranaten. (295) Handgranaten, Bomben und Minenwerfer. (295) [Abb.]: Eine englische Handgranate. (295) Aus einem österreichisch=ungarischen Minenwerfer wird ein Sprenggranate abgefeuert. (295) Einnahme von Kolomea durch österreichisch=ungarische Truppen. (296) [Abb.]: Französische Patrouillen im Argonnenwald (296) [Abb.] Einnahme von Kolomea durch österreichisch=ungarische Truppen ( - ) Die Erstürmung von Prasznysz. (297) [Abb.]: Ausschwärmen einer Radfahrerpatrouille. (297) [Abb.]: Eine Jägerpatrouille beobachtet den Feind. (297) Die Tat einer Honvedpatouille. (298 - 299) [Abb.]: Die Tat einer Honvedpatrouille. (298 - 299) Gegen die Inder. (298 - 299) Der Wehrmann im Eisen. (300) [Abb.]: Der Wehrmann im Eisen. Oben: Erzherzog Wilhelm schlägt einen Nagel ein. - Unten von links nach rechts: Erzherzog Leopold Salvator - Bürgermeister Dr. Weiskirchner - Botschafter Hilmi Pascha. (300) Kreuzer "Dresden". (300) Die Geschichte des Weltkrieges 1914/15. Heft 41 (Heft 41) ([301]) [Abb.]: Marschall Liman v. Sanders Pascha, der deutsche Neugestalter des türkischen Heeres, wurde vom Sultan mit dem O berbefehl über die 5. türkische Armee betraut, in der die zur Verteidigung der Dardanellen bestimmten Truppen zusammengefaßt sind. ([301]) [Abb.]: Kaukasusländer und Mesopotamien. (302) [Abb.]: Munitionszug auf dem Wege durch Syrien. Das hintere Pferd trägt das Trinkwasser für die Truppen. ([303]) [Abb.]: Türkische Artillerie auf dem Wege durch Syrien. ([303]) [Abb.]: Marsch der Türken durch den Taurus. Der Esel an der Spitze dient im Gebirge für die nachfolgenden Kamele als Pfadfinder. ([303]) [Abb.]: Ein Bachübergang im gelobten Land. ([303]) [Abb.]: Sultan Mohammed V. (304) [Abb.]: Der Oberbefehlshaber der Truppen am Suezkanal, Dchemal Pascha, verabschiedet sich in Damaskus unter feierlichem Gebet (304) [Abb.]: Beduinen im Kampf mit englischer Kavallerie bei Korna am Schatt el=Arab, der Vereinigung von Euphrat und Tigris. ([305]) [Abb.]: Östliches Mittelmeer und Sinaihalbinsel. (306) [Abb.]: Türkische Minenleger vor dem Bosporus werden von den Kreuzern "Hamidijhe" und "Berc=i=Satwet" bewacht. (307) [Abb.]: Trainlager österreichisch=ungarischer Truppen in Galizien. (308) [Abb.] Der Sturm der 72er auf die russischen Schanzen bei Rudnik. ([309]) [Abb.]: Beim Anlegen von unterirdischen Unterständen. Der Beginn der Arbeiten. (310) Illustrierte Kriegsberichte. (310) Der Barrikadenkampf um den Hohlweg von Crouy. (310) [Abb.]: Das sachgemäße Eindecken der fertiggestellten unterirdischen Unterstände. (311) Krieg und Haushaltung. (311) [Abb.]: Deutsche Soldaten im Unterstand bei allerhand Zeitvertreib. (311) [Abb.]: Der Barrikadenkampf um den Hohlweg von Crouy bei Soissons. ([312 - 313]) [Abb.]: Wegeskizze zum Barrikadenkampf bei Crouy. (314) [3 Abb.]: Die tapferen Tiroler. (1)Ein Tiroler in den Karpathen. (2)Bei den Tiroler Landesschützen: (3)Proviantbeförderung in den Karpathen. (315) Ein Parlamentär: (316) [Abb.]: Erbeutete französische und englische Feldgeschütze auf einem Hofe der Kruppschen Werke in Essen. (316) [Abb.]: Kaiser Wilhelm II. und Deutschlands Führer im Weltkrieg. v. Bülow. v. Mackensen. v. Moltke. Kronprinz Rupprecht von Bayern. Kronprinz Wilhelm von Preußen. Herzog Albrecht von Württemberg. Der Kaiser. v. Francois. v. Kluck Ludendorff. v. Emmich. v. Falkenhayn. v. Einem. v. Haefeler. v. Beseler. v. Hindenburg. v. Bethmann Hollweg. v. Heeringen. v. Tirpitz. ( - ) [Abb.]: Ein Parlamentär. ([317]) [Abb.]: Die Grande Place zu Ypern. Im Vordergrund ein von einer Granate gerissenes Loch. (318) Eherne Gefangene. (318) [Abb.]: Ein Besuch der belgischen Königin in Ypern in Begleitung ihres Arztes und eines Adjutanten. (318) [Abb.]: Schutzstellung einer französischen Infanterieabteilung in einer trichterförmigen Geländevertiefung während einer Gefechtspause. (319) Vier Franzosen von einem kleinen Schwaben gefangen. (319) [Abb.]: Höhlenwohnungen bei Laon, in die sich die Bevölkerung zum Schutz gegen das Artilleriefeuer zurückgezogen hat. (320) Der Sturm der 72er auf die russischen Schanzen bei Rudnik (320) Die Geschichte des Weltkrieges 1914/15. Heft 42 (Heft 42) ([321]) [Abb.]: Der Kommandant von Przemysl mit seinem Stabe. Von links nach rechts. Obere Reihe: Oberleutnant Alois Zimmermann, Oberleutnant Ludolf Ulbrich, Leutnant Herbert Schlegel, Leutnant Alfred Rachuta, Leutnant Georg Ausspitz, Leutnant Schanzer.- Mittlere Reihe: Oberleutnant Andreas Puchner, Oberleutnant Felix Hölzer, Hauptmann Alfred Luksch,

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

Issue 16.2 of the Review for Religious, 1957. ; A.M.D.G. Review for. Reh ious MARCH 15, 1957 Psychological Screening . Richard P. Vaughan The Religious Teacher . Sister M. Aurella Background of the Supernatural Life. Da.iel J. Formation o1: Religious Priesks . Pope Plus XII Roman Documents . R. F. Smith Book Reviews (~uestions and Answers Summer Institutes VOLUME 16 NUMBER 2 REVIEW FOR RI LIGIOUS VOLUME 16 MARCH,.1957 NUMBER 2 CONTI::NTS MORAL ISSUES IN PSYCHOLOGICAL SCREENING-- Richard P. Vaughan, S.J . 65 SUMMER INSTITUTES FOR RELIGIOUS .78 THE RELIGIOUS TEACHER AND VOCATIONS~ Sister M. Aurelia, O.S.F . 79 - OUR CONTRIBUTORS . '. 81 THE BACKGROUND OF THE SUPERNATURAL LIFE-- Daniel J. M. Callahan, s.J . 82 SOME BOOKS RECEIVED . 87 THE EDUCATION AND FORMATION OF RELIGIOUS PRIESTS Pope Plus XII . 88 SURVEY OF ROMAN DOCUMENTS~R. F. Smith, S.J . 102 QUESTIONS AND ANSWERS--- 3. Varying Interpretations of Local Superiors . 112 4. Reappointment of Master and Assistant Master of Novices . 112. 5. Sisters Driving Cars . 113 6. Reception of Renewals of Vows . " . 113 7. Procurator General and Manner of Recurring to the Holy See 114 8. Unequal Suffrages . 116 9. Obligation of Weekly Confession . 116 10. Special Jurisdiction Not Required for Postulants . 117 11. Obligation to Receive Blessing of Extraordinary Confessor . 118 12. A Religious as Executor of the Will of Lay People . 118 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, West Baden College West Baden Springs, Indiana . 119 REVIEW FOR RELIGIOUS, March, 1957. Vol. 16, No. 2. Published bi-monthly by The Queen's Work, 3115 South Grand Blvd., St. Louis 18, Mo. Edited by the Jesuit Fathers of St. Mary's College, St. Marys, Kansas, with ecclesi-astical approval. Second class mail privilege authorized at St. Louis, Mo. Editorial Board: Augustine G. Ellard, S.J.; Gerald Kelly, S.J.; "Henry "vVillmering, S.J. Liteiary Editor: Robert F. Weiss, S.J. Copyright, 1957, by The Queen's Work. Subscription price in U.S.A. and Canada: 3 dollars a year; 50 cents a copy. Printed in U.S.A. Please send all renewals and new subscriptions to: Review for Religious, 3!15 South Grand Boulevard, St. Louis 18, Missouri. Moral Issues in Psychological Screening Richard P. Vaughan, S.J. AS THE use of psychological testing for' candidates to the religious life has become more. widely known and ~ac-cepted, certain moral questions have presented themselve~ to the minds of the superiors who have considered the possio sibility of adopting some kind of a screening program. It is the aim of the present article to consider some of these questions and to offer a solution for each. Purpose of Psychological Testing Psychological testing is a means of evaluating an individ-ual's personality and ability. Its purpose is to predict the suit-ability and fitness of an individual for a position, course of studies, or state of life. When testing is applied to candidates for the religious life, the aim of the program is to determine whether the candidate has the necessary qualifications to lead the life of a religious in some particular institute, such as the Franciscans or Carmelites. These quahficattons are primarily limited to factors of personality affecting mental health. However, when there is a need to know about the intellectual capacity of an individual, psychological testing may also be used. Psychological testing, as presently used by religious for their candidates, does not offer any direct information about what one may call the internal workings of a vocation. Needless to say, it does not measure the influence of grace upon the soul. It does not in any way pretend to fathom the extent to which the soul has been moved by the Holy Spirit. Nevertheless, such testing does in a number of instances give some indication of what might be called natural motivating forces behind a desire for the religious life. In addition to the Workings of grace, the average, candidate usually has a number 65 I~ICHARD P. VAUGHAN Review for Religious of subs~idiary reasons which are instrumental in his choice of the religious state. He might be attracted by the companionship of community life or by' the opportunity to devote his life to study and teaching. Such inclinations frequently manifest themselves in a testing situation. Moreover, sometimes natural motives, which should be secondary, assume primary importance:. In these in-stances, the superior who has received a psychological evaluation of the candidate is in a better position to make a decision as to the candidate's suitability. .Finally, there are cases where the candidate may desire the religious life for purely natural reasons. An example of such a candidate would be the young woman who wishes to enter the convent because conditions at home are intolerable. Psychological testing can give indications of such motivation. It frequently "happens that the candidate is not aware of the influence of such a motive upon her final decision to enter the religious state. Through the medium 0f testing followed by interviews this influence can be brought to light, and thus the possibility of a costly mistake is lessened. The function of testing is very similar to that of the physical examination which is demanded of every candidate before he or she is accepted into the religious life. Both examinations are looking for signs of illness which will render the candidate un-suited for the religious life in a definite order or congregation. The one seeks indications of physical illness; the other, indica-tions of psychological illness. Unfortunately, the psychological aspects of the human being are not as readily discernible as the purely physical. There is much in the psychological life of an indi~vidual which lies beneath the surface and thus passes un-noticed, but .which offers definite indications of-future emotional upheaval. In some cases, the individual consciously defends against revealing this hidden "matter, lest it be detrimental to him. In other cases, the unconscious processes completely hide the matter from the individual himself. Mental fitness for the religious life often depends upon the content of this hidden 66 Ma~'ch, 1957 PSYCHOLOGICAL SCREENING matter. To uncover such material, a c6mbination of psychologi-cal testing and interviews is often needed. Although the untrained person is certainly qualified to make some evaluation of the can-didate's personality, he will usually miss most of this hidden matter which gives a deeper clue to the workings of an indi-vidual's personality. The fundamental goal of any screening program is the detection of the grossly abnormal applicant. By this latter phrase is meant the applicant who gives definite signs of debili-tating psychosis or neurosis. He is the candidate who is mentally ill, although his illness may not yet be recognizable to the untrained religious examiner. In its initial stages, mental ill-ness may easily be passed over unnoticed, unless a concerted effort is made to investigate its possible existence. A testing pro-gram that is well conducted can give some indication that suffi-cient mental .and emotional health for leading a normal re-ligious life is wanting in the candidate. Subsequent interviews by trained personnel can put a'finger on the candidate whose mental illness is serious or gives evidence of becoming serious. Such a candidate is as.unfit for the religious life as the candidate who has tuberculosis or amalignant cancer. In considering the possibility of mental illness occurring after the individual has been received into the religious li~e, it should be called .to mind that the religious life, especially in its earliest phases, is such as to be considerably more taxing on psychological strength than the average life outside the cloister or the convent. It can reasonably be presumed that the seriously disturbed person will become pro-gressively worse under the strain of religious life, since he is usually unable to benefit from the many spiritual and natural helps of this life. The Problem of Personal Data Assessing the mental health of a candidate frequently de-mands a very comprehensive and revealing evaluation of his per-sonality. As a result of this need, religious superiors sometimes 67 RICHARD P. VAUGHAN Review for Religious are in doubt as to their right to investigate such highly personal data. Typical examples of traits that'might be discovered through a psychological screening program are as follows: emotional instability, lack of self-control, paranoid-suspiciousness, and deviant sexual tendencies. It is 'obvious that were such personality charac-teristics widely known, they would seriously handicap the future of the candidate, regardless of what state of life he might eventually choose. In considering this problem it is necessary tO understand fully what are the duties" and obligations of the religious superior who has the task of accepting or rejecting candidates. Upon his deci-" sion re~ts the welfare of the Church, as Well as that of the particular order or congregation to which" he belongs. Many of the faithful look upon religious as the personifica-tions of the spirit and teaching of the Church. When they come in contact with or hear about emotionally disturbed religious, their esteem of the Church as an instrument of personal sanctity is con-siderably lessened. For in the minds .of many of these people, mental illness and sanctity are incompatible. The afflicted person would not be in his present state if he had led a holy-life. Unfor-tunafely, some go so far as. to link mental illness with sin. The psychosis or neurosis is simply the result of past wrong-doing. Although the above-mentioned opinions have no scientific basis, still their prevalence makes the. emotionally disturbed religious a source of scandal for these uninformed laymen and laywomen. A further, danger of scandal arises when the faithful have per-sonal dealings with the mentally ill religious. Psychotic a.nd neurotic symptoms frequently manifest themselves in behavior which in the normal person could only be interpreted as sinful. The outbursts of anger seen in a paranoid are but one example of such behavior. Thus, the superior has the obligation, in so far as he is able, to see that he does not admit candidates who are likely to fall prey to mental disease and thus become a source of scandal to the laity. 68 March, 1957 PSYCHOLOGICAL SCREENING If the 'candidate. is'~ulfim~ately destined for holy orders, the duty of the superior to protect the welfare of the Church is even greater, in as much as the Church relies upon the priesthood for her very life. The menially disturbed, priest c~in be a source of great scandal and actually hinder the apostolic work of the Church. Obligations of Superioks A further consideration is ~he ol~ligation a superior has to his own order or congregation and to the individual members of that order or congregation. Every supekior who receives candidates has a definite obligation to his or her institute to accept only those can-didates who will be able tolead the religious life according to the rule of the particular order or congregation the candidate ~.lans to join. It is, moreover, the duty of the superior to see that the rights of the other members of the.community are" protected. Community life is an essential part of the religious lif~ in most orders' and con-gregations. Experience" snows that the mentally ill can do'much to disrupt community life. Finally, it is the "obligation of the superior to see that only those subjects be ~icceptdd who Wil! be able to further the work of the particular order or congregation. In general, it may be said that the seribusly disturbed neurotic or psychotic contributes very little in his lifetime to the specific works of the order, and often actually hinders that wo'rk. Therefore, since the superior has the obligation to look after the welfare of his order or congregation and its members, he or she has the right to use every legitimate means to accomplish this end, A well-conducted psychological screening program would seem to be a legitimate means of' eliminating those who are incapable of leading the relig-ious life and of fostering the specific works of a given order or congregation because bf poor mental health. Thus, it seems clear that the superior has the right to inves-tigate such highly personal data' as one would obtain from a screening program, if he thinks that such information is neces-sary to determine the mental and emotional health of the candi-date. This right stems from the obligation of the superior to 69 RICHARD P. VAUGHAN Review for Religious protect the welfare of the Church and his order. To accomplish this end, it may happen that the superior will have to investigate matter pertaining to the conscience of the candidate. Ii: this investigation is thought necessary, the superior has not only the right but also the duty to ask about such matters, and the candidate has an equal duty to reveal whatever information the superior thinks necessary to arrive at a correct decision with reference to the existence of a true vocation. It should be noted that all information derived from a screening program is received in the strictest confidence. Thus, it can be revealed only to the superior who must decide upon the suitability of the candidates and, if needed, his or her consultors. Under these circumstances, the fear of any damage that might occur to the reputation o~ the candidate would seem to be minimized. I~ the candidate is rejected, in the minds of his friends and associates he could have been rejected for any o~: a dozen or more reasons. His rejection because oI: poor mental health need never be known. Refusal To Cooperate Before beg!nning a screening program, it would probably be well to inform the candidate by letter of the general aim, nature, and need of such a program. The purpose of the letter is to acquaint the candidate with some of the notions involved in screen-ing and to dispose him or her more favorably towards the pro-gram. The emphasis is placed on the personal advantage of the program for the candidate. A mistake about one's vocation is usually costly in time and money, not to mention the emo-tional upheaval that frequently results when a.religious leaves after several years in the life. Immediately preceding the administration of a series of psychological tests, the psychologist again explains the purpose and need of the program. The candidates are then urged to be frank and honest in answering the items. Most candidates 70 March, 1957 PSYCHOLOGICAL SCREENING will acquiesce in thi~ request, since by this time they realize that the program is devised imt only for the good of the order or congregation that they plan to join, but also for their own good. However, it is not beyond the realm of possibility that a candi-date will absolutely refuse to submit to the testing progr~im. This situation would then ~resent a further moral issue. Has the superior the right to reject" any candidate who refuses to take the psychological te~ts Or who gives every indication that he did not cooperate in taking the tests, thus nullifying the test results? In answering this question, it should be noted that each order or congregation with the approbation of the Holy See has the right to establish the qualifications that it desires among its members. The superior who accepts the candidates acts in the name of the. order or congregation. Thus, he has the duty to see that these qualifications are met. Among the many qualifications for any type of religious life, mental health is a primary requisite. It therefore follows that the. superior can use every legitimate means at his disposal to guarantee that only the fit and suitable candidates are accepted. Psychological screening has come to be an acceptable instrument for determining the suit-ability of candidates as far as their mental health is concerned. Hence, it follows that the superior has the right to refuse admittance to those candidates who reject the testing program or give clear evidence that they did not cooperate, since these candidates have failed to give sufficient indication that they meet one of the essential requirements of the religious life, at least as far as the superior is able to determine. In passing, it might l~e noted that those who refuse to take the test must have a reason for their refusal; and most probably this refusal is con-nected with some kind of psychological inadequacy. Omission of Items Some personality tests demand the affirmation or denial of a number of statements. A certain small percentage of these items ask the testee to affirm or deny past moral faults. When 71 RICHARD P. VAUGHAN Review for Religious the candidate is faced with such items, he is not obliged to answer them, unless such information is necessary to determine the presence or absence of a vocation. It should be noted that these items usually inquire about specific incidents and not about habits of. sin which could interfere with a vocation. The superior has the right to ask about habits of sin when this information affects his judgment as to the existence of a true vocation. How-ever, isolated incidents of moral iapses usually do not stand in the way of a vocation; hence, if the candidate omitted these items, it Would not substantially affect the purpose for which these tests are given. A ready solution to the problem might be the omission of such items from the tests. However, since a number of the personality tests used in psychological screening have been stan-dardized for a .given population and appear in a printed form, it is very difficult to omit the items. An effort'is currently being made to adapt these standardized-personality tests for the ex-clusive use of religious and their candidates and to establish stan-dards of judgment for this particular segment of the popula-tion. These new standardizations will eliminate undesirable items. In the meantime, the psychologist should choose those tests which are least likely to be affected by this difficulty; where this is not possible, he should make allowances in his interpretation of the test results for a few unanswered items. How Much Confidence in the Testing Program? A further question arises: How much confidence can a superior place in a psychological testing program for candi-dates? The superior not only has an obligation to his own par-ticular order or congregation, but he also has an equal, obligation to the candidate who feels that he has a vocation. Psychological testing for candidates has been used by a number of orders and Congregations of both religious men and women. For the most part, these various religious groups have expressed their satis-faction with the results. However, it should be borne in mind 72 Ma~'ch, 1957 PSYCHOLOGICAL ~CREENING that the whdle program is a" relatively new movement in the Church and that more time is needed before one can reach a certain judgment as to the value of such a program. The tests which are commonly used for ~andidates to the religious life have proved themselves in other areas. Some have and are being used in psychiatric .and psychologial clinics to determine path-ology. It should also be noted tha~ some of the tests used with rdligious candidates have been adapted for this specific, purpose and thus should be even more valuable when used with these populations. Nonetheless, until more data have been gathered and scientifically evaluated, it would s.eem that tl~e most prudent course of action for any superiok who is initiating a testing pro-gram would demand, a cautious and at times skeptical 'acceptance of data received from the testing program. In the beginning, some kind of an interview by trained personnel for those candi-dates who scored poorly on the tests would seem to be almost imperative. In those relatively few instances where test and in-terview results show gross deviation from the normal, rejection of the candidates would seem to be in order. In those cases where the diagnosis from the test results is in doubt, it would seem that the more prudent course in initiating the program would usually be to accept the candidate and observe the nature of hi~ progress ~during the early years of the religious life. ¯ Professional Secrecy A screening program can be administered either by a mem-ber of the religious community who has received adequate train-ing'in psychology or by a lay psychologist who has had experi-ence in clinical testing. Since there are many aspects of the religious life which a layman cannot fully understand, the pro-gram conducted by trained religious personnel is highly desir-able. Once the test results have been interpreted and necessary interviews held, all the information derived from these sources is gathered together and an evaluation of the personality of the candidate is drawn up by, the psychologist. The information 73 RICHARD P.' VAUGHAN Review for Religious contained in these reports has been obtained through the medium of~ professional confidence since the psychologist' is bound by the same type of secrecy as the physician or lawyer who obtain confideniial matter.from their clients. The.candidate, therefore~ has every right to expect that this confidence will b~ safeguarded. Hence, the psychologist can submit the information obtained through testing only to the. religious superior or som~eone ap-pointed by the superior to make the decision as, to the acceptance or rejectiori of the candidate. To reveal the results to any other member of the community or to anyone else, such as a pros-pective ~employer once the application' has been rejected, would involve a violation of professional secrecy. The superior who receives the information from the psy-chologist is not free to speak of it to other members of the com-munity, unless he thinks that he needs to" seek advice from one of his consultors before ~arrivi~ng at a decision, for he is ~bound by the same obligation of secrecy as the psychologist. More-over, if the superior can obtain the advice of the consultors without revealing the identity of the candidate, he should do so. Among certain communities, there is the practice of allowing the master of novices to read the personality evaluations 0f can-didates. Such a procedure would seem to prejudice unduly the master's opinion of the candidates before they are received into the religious life. The doubtful cases especially suffer from this practice. Furthermore, since the novice, while still a candidate, consented to take the psychological examination for the sole pur-pose of determining his suitability, it would seem morally wrong t6 reveal the contents of these tests to the magter for the added purpose of future guidance and direction, unless the novice gives his consent. Rejection of the Candidate /~ When a candidate has been refused admittance into an order or congregation because ot~ poor mental health as indicated by testing and interviews, further moral problems present them- 74 March, 1957 PSYCHOLOGICAL SCREENING selves. The first question that arise~ in such ~in event is whether the candidate should be informed of the specific reason why he has been rejected. In view of the fact that there are several possible reasons besides lack of mental health or psychological fitness that can determine the decision of a superior in accepting or rejecting a candidate, many religious communities prefer simply to inform the applicant that he or she does not appear suited for the religious life. The exact reasons for the rejection are not given; or if they are given, they are stated in such general terms that the candidate does not fully comprehend their import. Hbwever, the outcome of such a procedure sometimes results in a cdrtain amount of discontent on the part of the rejected can-didate. Often this discontent is also manifested by the religious who is sponsoring the candidate. On the other hand, it would seem that the superior has only the obligation to see that the qualifications set down in his institute are fulfilled. If the can-didate does not meet these qualifications, then, in justice to his order, he must reject the candidate; but this rejection does not necessitate his telling the applicant why he has been refused. The decision to reject a candidate poses a further problem, namely, does the superior have any obligation to advise the applicant who is mentally and emotionally disturbed to seek some type of treatment? If such an obligation does exist, it certainly is not one Of justice. Out of justice the superior is simply obliged to inform the candidate that he is not suited for the life. It may then be asked whether out of charity he should give the rejected candidate some advice as to his need of treatment and offer suggestions as to how he might obtain this treatment. If the rejected candidates are not too numerous and there are local facilities which are in a position to offer therapeutic time, it would then seem likely that the superior should out of charity offer some help in this regard. For if nothing is said, there is a great likelihood that'~the illness will become progressively worse until it reaches that state where treatment will be extremely diff'- 75 RICHARD P. ~AUGHAN . Review for Religious cult, if not impossible. Mental illness ;s much more susceptible to treatment in the young than in the old. If hn emotional dis-turbance exists which is not too deep-seated, it is not beyond the realm of possibility that the applicant can be treated and reapply for admittance after a couple of years. In.this manner, a voca-tion can be saved. All the above-mentioned~suggestions imply that the candidate will be informed of the exact nature of his illness, so that he can take some action to rid himself of the affliction. However, if the superior does not see his way clear to offer some suggestion as to possible means of alleviating the difficulty, it would-seem more prudent not to inform the candidate of his condition. Such information without any. hope of doing something about the situation can only lead toga state of frustra-tion and consequently agitate the illness of the rejected candidate. Use of Test Results After Entrance A final aspect pertains to the use of testing results after the candidate has been received into the religious ,life. In any group, of candidates entering the religious life, "there will most probably be some who have been accepted even though their psychological fitness for the life is still in doubt. A number of these doubtful cases will give some indication during their postu-lancy that they ma)) not be completely suited,for the .life. .When the decision must. be made as to Whether they should receive the habit, some superiors will include the psychological evaluation at the .time of entrance as a factor in turning their judgment one way or the other. Since the postulancy is a time of trial, in which both the order or congregation and the individual postulant are trying to determine whether a true vocation is present, it would seem that the superior, who represents the o~der, is justified in using every legitimate means at his disposal so as to arrive at a correct decision. The results of the testing program can be a very valuable aid in reaching this decision. Since the time of postulancy is relatively short, the original test results w0uld prob-ably still- apply to the postulant in doubt. However, if changes 76 March, 1957 PSYCHOLOGICAL SCREENING in personality have become conspicuous during this period, it would be wise to ~e-evaluate the individual through testing and, if necessary, through interviewing. If the postulant has been allowed to take the habit; but, at the end of .the novitiate, there is still some doubt ~asto the psychological fitness, then retesting wouldseem to be in order since the element of more than one and a half years in the religio~us life will significantly influence the personalitypattern of thee novice. This retesting will also give an indication as towhether, during the course of the novitiate, the individual has become more or less psychologically fit for the religious life. Retest results will, thus, furnish helpful supplementary material for the superior who is faced with the difficult~ decision of allowing or refusing permission to take the first vows. If the tests can be evaluated by the same psychologist who had previously conducted the testing program, the results should reveal acciirate and valu-able material. However, it should be noted that neither novices nor reli-gious with their vows can be forced to submit to psychological testing. Such a program of testing is equivalent to a manifesta-tion of conscience, which according to canon law no superior can demand of his subject. The superior, therefore, may not threaten the religious with dismissal if he refuses to take the tests. He should feel free to point out to the subject whose vocation is in dbubt the. advantages of a psychological program. He may not, however, word his advice in ~uch a fashion as to exert pressure upon the religious to submit to the testing. Moreover, the religious who has undergone the psychological investigation must either explicitly 0r implicitly give permission to the superior to obtain the results from the psychologist, It may well be that the religious insists upon dealing directly with the psychiatrist or psychologist in arriving at'a final decision as to whether he or she has a vocation to the religious life. In this case, the superior 77 I~ICHARD P. VAUGHAN ~ould ~ave no fi~t to t~e ~ghly personal data derived from t~e tests and subsequent ~nterv~e~s. Conclusion Psychological screening is a relatively .new approach to the problem of determining 'mental and emotional fitness for the re-ligious life. As in any new movement, questions and doubts are bound to arise. In the case of screening, not the least of these questions and doubts are of a moral nature. However, if the purpose of screening is fully comprehended and the basic principles of moral theology are correctly applied, satisfactory solutions can be found. In the light of these solutions, a cau-tious and prudent use of a well conducted screening program can be extremely valuable and morally justifiable in deciding whether the candidate has the requisite psychological fitness for the religious life. SUMMER INSTITUTES FOR RELIGIOUS The Institute for Religious at College Misericordia, Dallas, Penn-sylvania (a three-year summer course of twelve days in canon law and ascetical theology for sisters), will be held this year August 20-31. This is the second year in the triennial course. The course in canon law is given by the Reverend Joseph F. Gallen~ S.J., that in ascetical theology is given by the Reverend Daniel J. M. Callahan, s.J., both of Wood-stock College. The registration is restricted to higher superiors, their councilors and officials, mistresses of no~ices, and those in similar positions. Applications are to be addressed to the Rev. Joseph F. Gallen, S.J., Woodstock College, Woodstock, Maryland. The Reverend Owen M. Cloran, S.J., will direct an Institute in Canon Law for Religious Women at St. Louis University, June 10-14. During the summer session from June 18 to July 26, the religion department will include courses on the sacramental life, Sacred Scrip-ture, moral guidance of adolescent girls, and God the author of the supernatural life. Inquiries concerning the Institute or the courses should be directed to the Department of Religion, St. Louis University, St. Louis 3, Missouri. 78 The Religious Teacher and Vocal:ions Sister M. Aurelia, O.S.F. NO ASPECT of the life of a priest or of a religious brother o~ sister is so mysterious as the manner in which the individual received the call to this special form of life. Every religious vocation has a divine origin; God is its first cause. Seemingly, there are many secondary causes; but, in the last analysis, a religious vocation comes from.God Himself. God does, however, make use of various agencies and circumstances to accomplish His purpose. The home, the Church, and the school often serve indirdctly as God's instruments in the develop-ment of vocations. A good Catholic home is the nursery for religious vocations. Statistics prove that a home in which the parents are leading truly Christian lives produces more vocations to th.e priesthood or the religious life than homes where the parents are careless and indifferent Catholics. Zealous priests, by their counsel .and friendly interest, direct many chosen souls to the service of God as priests, brothers~ or sisters. Many a religious vdcation has been brought to life by a prudent director. The Catholic school, however, is predominantly the source of religious vocations. Whil~ it is true that some earnest young people who have not had the opportunity of attending a Catholic school have become good priests, brothers, or sisters, the greater number of vocations are found among young people who are the product of Catholic schools. Therefore, religious teachers play an important part in God's plan for vocations. The manner in which God calls individuals is as varied as the characters of the individuals themselves. Some are called 79 SISTER M AURELIA directly; for example, John and Andrew, the first disciples of Our Loid, were called directly by Christ when He said to them, "Come and see." Peter was brought to our Lord by his brother Andrew. Even today some souls' receive a direct call from our Lord when He says to their wavering hearts, "Come and see." Probably most calls today are indirect, coming to souls through the instrumentality of others. It may be through a kind word, a tactful suggestion,., or the personal example of a priest or a religious brother or sister. It is, then, one of the most sacred duties of the religious teacher to develop a real understanding and appreciation of the religious life, to explain its concepts and ideals, and to create in the minds of the young a willingness and an ability to assume a life of prayer and sacrifice. This means to make young people vocation-minded, to make them reflect that perhaps God has chosen them to be among His select ones. " The personality of the teacher plays an important role in this respect. Some one has aptly said, "Though we soon forget what our teachers taught us, we readily remember the teachers themselves, their personality, their whims and humors, their ideals and enthusiasm, the ~ltmosphere they created and the spirit in which they worked.~ Names, dates, details of events fade away; but the personalities of the teachers have left lasting impressions." 'The personal example of a brother or sister is more potent than words. What we are is of greater importance than what we say. Nothing we say influences as much as what we how we acl. Our pupils see us as we really ar~', not as we think we are. We cannot hide our faults and defects, for our lives are as mirrors reflecting our inner selves. Our actions will show more plainly than words that we love our way of life, that we are happy, that we are glad to serve God as religious teachers, that our whole aim in life is to save our souls by drawing others to the knowledge and love of God. Let us examine ourselves. Do our words and actions reveal th~ v~rtues expected of a good religious? Are we friendly, 80 March, 1957 RELIGIOUS VOCATIONS patient, courteous, sympathetic? Do we exhibit self-control at all times, show practical piety--not the mushy, sentimental kind, but sincere humble devotion? Have we a prudent zeal'for the honor and glory of God and the salvation of souls? Kindness, charity, and consideration for others are the most attractive virtdes in a religious teacher. A teacher who is just and square, who is honest and sincere will attract more young people to the religious life than another who speaks piously of virtue and love of God, but who may be unjust, insincere, un-sympathetic, and unforgiving. A teacher who holds a grudge or indulges in spiteful remarks will never instill a love for the religious life. Many a vocation has been nipped in the bud or given up entirely because of a sarcastic, unjust, or disagreeable teacher. Remember that a holy and happy religious is the best advertisement for his or her community.': What kind of advertisement am I for my community? Do I repel others by my brusque, sharp, and domineering manners? Am I kind and considerate in my dealings with my pupils?" with my fellow teachers? Do I always remember that I represent the meek and gentle Jesus? Our love, our enthtisiasm and devotion to our work, tour sincere appreciation of our holy vocation will act as a powerful magnet, drawing others to follow more intimately the loving Christ as a priest, brother, or sister. Good example, prayer, sacrifice, and a holy life are the best means by which we may hope to influence others and make them vocation-minded. OUR CONTRIBUTORS RICHARD P. VAUGHAN is an instructor in psychology at the University of San Francisco and clinica! psychologist for the Mc- Auley Clinic, St. Mary's Hospital, 'San Francisco. SISTER M. AURELIA is co-author of Practical Aids for Catholic Teachers and, after teaching school for fifty-four years, is now retired at the Mother House, Millvale, Pennsylvania. DANIEL J. M. CALLAHAN, pro-fessor of dogmatic theology for thirty years, is now engaged in coun-selling and retreat work for priests and religious at Woodstock College, Woodstock, Maryland. R. F. SMITH is a member of the faculty of St. Mary's College, St. Marys, Kansas. 81 The Background :he. ¯ Superna!:ural Lit:e Daniel J. M. Callahan, S.J. m~mO STRIVE for the perfection of the supernatural life is mandatory for us as religious. ~ Obviously then, our asceti-cism must be founded on the truths of faith, and a thorough appreciation of them will be the strongest incentive to the cor-rection of our faults and to the practice of virtue. In con. sequence,, a clear understanding of the supernatural is of primary importance first for our personal sanctity and then for the success of our apostolate, which is, like that of St. Paul, "To announce among the Gentiles the good tidings of the unfathomable riches of Christ, and to enlighten all men as to what is the dispensation of the mystery which has been hidden from eternity in God, who created all things" (Eph. 3:8-9). The present paper aims at the exposition of the background oi: the supernaturalas it appears in divine revelation. Though grafted on the natural, the supernatural life abso-lutely transcends the natural, but the better we comprehend the latter, the more readily shall we apprehend the fo~mer. What then is the implication of a state of nature and of a.completely natural life? Though such a condition never existed for human beings, God could have established 'it and been satisfied with it. It would mean that we w.ould be made up of body and soul, of matter and spirit, together with all the capabi!ities requisite for the discharge of human activity and for the attainment of the purpose of our creation. We would have our present composite nature resulting from the components just mentigned, a human personali~ty equipped for the functions of vegetative, sentient, .rational life and requiring due subordination and coordination to our intellect and will for the perfection of the whole. For a composite entity could subsist and evolve only on the supposi-tion of harmonizing its constituents and bringing them under 82 THE SUPERNATURAL LIFE the confrol of the highest of them. Lack of such subordination would cause life to languish, to disintegrate, and ultimately to cease. In consequence, even a purely natural life would involve struggle because of the two levels in our nature, each of which would be drawn to its own gratification, the merely pleasurable and the morally good. There could be a conflict of passion against will, an experience that could be arduous and distressing, although these unruly impulses would not be irresistible. The free will could and should restrain them through inhibition, modera~ tion, and the stimulation of opposing urges to good. In like manner, through self-love and pride, the free will could rebel against the Creator recognized as Supreme Lord, and sin. Man could arrive at the basic principles of mori~l conduct and realize his obligation to shape his life in harmony with them. He would thus be in possession of natural religion, embracing a body of truths .to be accepted, o~ duties to be fulfilled, and the cor-responding sanctions, full natural happiness or proportionate punishment in a future life, for the observance or violation of such fundamental duties. The creation of the universe, and of man in particular, was utterly gratuitous, the outcome of ineffable love. It was ef-fected, not that God might acquire something hitherto wanting, but in order to share the divine treasures with His creatures. Such is the way of true love: it purposes, not the enrichment of the lover, but that of the beloved. Infinite in every manner, God cannot increase His possessions, but He can and does apportion them among His creatures. To this love we all owe our origin; and, having lavished on man all that is inherent to his nature, the Almighty might have been content with His majestic universe and prescribed for us that we employ our native powers for the acquirement of our perfection and ulti-mate destiny, which would consist in a knowledge and love of God derived from the world around us and in a proportionate 83 DANIEL J. M. CALLAHAN Review fo~" Religious happiness here and in the world to come. The creature man could lay claim to nothing more: But God was motivated by love, and true love never says enough, for its measure is to love Without measure. God could and would do for man something more wonderful. Leaving intact his human nature, God engrafted on it another nature, a reality absolutely transcending the re-quirements and exigencies of his nature, a finite participation in the divine nature, constituting him His child and ordaining him to partake of His life through grace here and through the light of glory in the world to come. In a very summary style, such is the content of the revealed truth of our elevation to the super-natural order. A brief clarification may be desirable. God has made known to us the eternal generation of His divine Son, who while differing in person from the Father, shares in one and the same nature with Him. The Second Person is the natural Son of God, consubstantial with the Father, and with the latter the divine principle from which proceeds the Holy Spirit. This is the adorable mystery of the H01y Trinity. Analogically, in a finite manner, at the moment of man's creation God adopted him, extending to him the divine filiation. Rema!ning a creature, man was elevated to the dignity of son of God, enabled to live on a level exceeding all man's natural powers, and to enjoy forever the immediate vision of God in heaven. We are in the presence of a divine marvel, conferred on our first parents, and sincerely proffered to their offspring. Thrbugh the most disinterested and inexpressible goodness and love, G~d implanted in their souls what, not inappropriately we trust, may be termed a supernatural organism, closely paralleling their natural organism and admirably fitting them i~or their adopted life. This included sanctifying grace, corresponding to the human soul, the infused virtues and gifts of the Holy Spirit, analogous to human faculties, and actual grace to supplement God's natural cooperation in created activities. In virtue of habitual grace we 84 March, 1957 THE SUPERNATURAL LIFE share, in a finite degree, in the divine nature; we are God's'chil-dren and heirs of heaven. The infused virtues and gifts of the Holy Spirit perfect our faculties, and actual grace sets the organ-ism in action, enabling us to perform supernatural, meritorious deeds that confer on us a title to the vision of God and life e~ernal with Him. In addition to this supernatural organism the Creator bestowed on our first parents the prerogative of integrity, a preternatural gift excelling their natural constituents and implying the absence of concupiscence and the control of the passions, which, with-out rendering them impeccable, greatly facilitated the practice of virtue. By nature, too, man is incident to sickness and death, but a specific disposition of divine providence gave assur-ance to him of the immortality of his body. Finally, in order to ready Adam for his role as head of humanity, he was granted infused knowledge of the truths needful for the discharge of his unique responsibility. Such privileges implemented human nature with moral rectitude, adjusted it to the life of gr.ace, and, with the exception of infused knowledge, were not a pdrsonal endowment, but a family patrimony to be transmitted to us, conditioned on Adam's fidelity to God. To enable"them to .merit heaven, our first parents~ retained their freedom, the power of turning from real good to that which is btit apparent good. A divine precept was imposed on them. Satan tempted them to disobedience and because of pride and sensuality they succumbed. With the knowledge of God's liberality to them, His inalienable rights to their compliance, the gravity of the mandate, and the severity of the sanction, their willfulness implied a negation of the Creator's dominion and wisdom, and was a grievous sin. What were the consequences? God might have put them to death immediately, b'ut His goodness and mercy are in the fore. He forebore, and though they had forfeited sanctifying grace God condescended to retain in them the virtues of faith and hope. 85 DANIEL J. M. CALLAHAN Review for Religious Through actual grace He induced them to repent, forgave the .sin, and gave them the assurance of a redeemer who would vanquish the evil spirit and reinstate fallen humanity. Nor was their nature impaired, and though weaker in comparison with the energy it enjoyed through the prerogative of integrity, there~ is no conclusive evidence that it was more feeble than it would have been in a purely natural order. In lieu of inheriting their original patrimony, because of the sin of our first parents, we enter the world destitute of sanctifying grace, the infused virtues, the gifts of the Holy Spirit, integrity and immunity from sickness and death. Our situation is similar to that of a child born after the loss of the father's wealth through fault or financial failure: we have suffered a mo-mentous deprivation, but no injustice. The resultant struggle against our lower nature may be arduous and protracted, .but God will never be wanting with His grace and we can achieve victory. Having vividly depicted this inner conflict, St. Paul poses the question: "Unhappy man that I am, who will deliver me from the body of this death?" And he replies at once: "The grace of God through Jesus Christ." Salvation is attainable only through the grace merited ~or us by Christ. Impelled by purest love and measureless kindness, through the mystery of the Incarnation the Second Divine Person became one of us that through our incorporation in Him we may be one with Him. Through a life of obedience and self-abnegation, of adequate and even super-abundant reparation, our Blessed Lord compensated the divine majesty outraged by sin, rendered to God perfect praise, glory, service, and thus reinstated us in the supernatural life. Such is the Catholic dogma of the redemption, operative through the foreseen merits of Jesus from the Fall and effective for all time. Through the infusion of sanctifying grace original sir/ is remitted, and our natural faculties are properly orientated 86 March, 1957 THE SUPERNATURAL LIFE a.nd fortified by means of the infused virtues, .~the,gift~. of the Holy Spirit and actual graces. Christ established the Church,in which and through which He perpetuates His religion, a~suring to God perfect worship, and to us divine truth, wise guidance, and transcendent sanctity. The universal Mediator, the magnetic Ideal for all, through His transforming, divinizirig grace, remedies ~he disasters of sin, and through His sacraments and constant inspirations enables us to approximate the blessed statue of integ-rity forfeited through sin, thus restoring peace, s.ecurity, unioii here, and effortless beatitude in the life beyond. In conclusion, it may be well to assess our practical appr~ci.a-tion of the supernatural and of our superhuman dignity as chil-dren 6f God, brothers and sisters of Jesus. As religious we have superior advantages and we are circumscribed with every safe-guard. Profound faith, constant vigilance tempered with con-fidence, recollection, prayer, self-abnegation are the most appro-priate expression of our gratitude and the efficient means of expanding our new life in Christ, SOME BOOKS RECEIVED [Only books sent directly to the Book Review Editor, West Biaden College, West Baden Springs, Indiana, are included in our Reviews and Announcements. The following books were sent to St. Marys.] Nature: The Mirror of God. Report of the Thirty-Sixth Annual Meeting of the Franciscan Educational Conference, St. Anthony" on-the-Hudson, Rensselaer, N. Y., Aug. 16-19, 1955. By the Fran-ciscan Educational Conference, D.C. $3.50 (paper ~over). Hacia el origen del hombre. Pontificia, Comillas (Santender). The Bible and the Liturgy. Capuchin College, Washington 17, By V. Anderez, S.J. Universidad 120 pesetas (paper cover). By .Jean Danielou, S.J. University of Notre Dame Press, Notre Dame, Indiana. $5.25. The New Ritual: Liturgy and Social O~der. Proceedings of the National Liturgical Week, Worcester, Mass., 1955. By the Liturgical Conference, Elsberry, Mo. $2.00 plus 8c postage (paper cover). The Family Rosary Novena. By Leo M. Shea, O.P., and William Sylvester. Catholic Art Services, Inc., 500 South 4th St. Minneapolis, Minn." $1.00 (paper cover). 87 The I:: lucat:ion and Format:ion ot:: Religious Priest:s Pope Pius XII [EDITORS' No'i~E: This apostolic constitution was issued May 31, 1956, under the title Sedes Sa~ientiae. It states the general principles which are to govern the formation of religious destined for the priesthood. Many of these principles, we think, will be of interest to all religious. The original Latin text appeared in the ilcta/l~ostolicae Sedis, 1956, pp. 354-65.] sEAT OF WISDOM, Mother of God Who is the Lord of all k~owledge, and Queen of the Apostlesmsuch is the Most Blessed Virgin Mary, to whose honor We dedicated an entire holy year. With special reason, then, is she considered the Mother and Teacher of all those who embrace a state devoted to. the acquiring of perfection and at the same time st'~ivd to carry on the apostolic warfare of Christ the Highpriest. The pursuit of so excellent a vocation--religious, and at the same kime priestly and apostolic--urgently demands for its effective realization the leadership and assistance of her who has been appointed the~ Mediatrix of all graces pertaining to sancti-fication and who is rightly called the Mother and Queen of the Catholic priesthood and apostolate. We earnestly implore her favor, therefore, that just as she has procured for Us light from above in framing these regulations, so she may by her. protection assist those whose duty it will be to put them into effect. In the gracious kindness of God's providence it has hap-pened that, throughout the centuries, Christ the Redeeemer has breathed into souls of His predilection in an interior and, as it were, mysti~ conversation that invitation once offered in His living voice to the young man who asked Him about eternal life: "Come, follow Me" (Mt. 19:21). Some of those who by the grace of" God heard that call and like the holy apostles pro-claimed, "We have left everything and followed Thee" (Mt. 88 RELIGIOUS FORMATION 19:27), were also made by our Lord "fishers of men" (Mt. 4:19) and "laborers" chosen by Him to be sent "into His vinyard" (Mt. 9:38). This double vocation occurs today just as in former times, since the union of the states of religious perfection with the priestly dignity and apostolic ministry has become daily more frequent and intimate. For, generally speaking, the monks of antiquity wer.e not priests. The few among them who were forced almost of necessity tb accept the prie.sth.ood in order to convert men to Christianity were somewhat drawn away from their own Rule. In later times the mendicants, although imbued~ with an admirable apostolic zeal, were not all required by their Rule to be priests. Even the holy Father of Assisi himself was not a priest. The canons regular on the contrary, and especially the clerks regular, by a special divine vocation received and exer-cised sacred orders. Finally, innumerable congregations and so-cieties of common life imitated them as clerical institutes. To these are added in our own day (fo~ ~God always provides for the needs of each age) some secular clerical institutes. Besides, at the present time, even in the older orders of the Latin Church which are not formally lay orders, all the mem-bers, with the'exception of those who ard called coadjutors or conversi, are destined for the priesthood, which is, in fact, a strict requirement for those who govern these orders. Consequently, in our time the Church has the benefit of a great host of ministers who devote themselves both to the acquisi-tion of. perfection by the practice of the evangelical counsels and to the fulfillment of the priestly office. This multitude of men constitutes what is called the religious clergy, side by side with those who are called the secular or diocesan clergy. Both are vigorous and flourish in the spirit of fraternal emulation and fruitfully assist one ariother under one and ihe same supreme authority of the Roman Pontiff, with due respect, of course, to the power of the bishops. 89 P~us XII Review for Religious In'order to attain properly 'and surely their double end, it ~must be evident to all that the religious clergy need wise norms by which to guide and promote their education and formation, whether it be religious or clerical and apostolic. Hitherto this need has been satisfied chiefly by the stitutions and' statutes ~of each group by which the training of the young men and their course of studies are regulated; and, of course, prescriptions and regulations of the Holy. See are' not completely lacking. Still, a set of general, coordinated, and more complete, norms which would be supported by the apostolic authority and which would be universally obseived has long been desired in order that this important work, which is of the highes.t moment for the good of souls, may be placed on a sedure foundation .and with continuous and fitting effort~ may be fruit-fully developed and perfected. So excellent a work requires the constant vigilance of the Apostolic~ See itself. Indeed, the diocesan seminaries, which are institutions for the common good in the Church, are under the active care and perpetual control of the Sacred Congregation of Seminaries and Universities. By the same token schools which are recognized and sanctioned by the Church as proper to those who are tending to perfection are likewise institutions for the common good and are subject to the authority of the Sacred Congregation for Religious. It was for these many reasons that, by Our apostolic author-ity, we ratified in 1944 within the Sacred Congregation for Religious, "the erection and establishment of a special committee or commission of qualified men who are to investigate all the questions and matters in any way" pertaining to the religious and clerical education of aspirants, novices, and junior members of any religious order or.society of men living the common .life without vows and also their instruction in letters, the sciences, 'and the ministry" (AAS 36 (1944), 213). 90 March, 1957 RELIGIOUS FORMATION This committee was ~made up of experienced men from different religious bodies and different nations. When the gen-eral congress of the states of perfection was called in 1950, all the existing documents which were relevant had been examined, details of information had been gathered from all parts of the world in accordance with the circular letters sent to all general superiors, and an immense file had been accumulated. After-wards, using various appropriate proposals suggested during the congress, the commission reconsidered and revised the schemata already prepared and finally submitted them for Our approval. Now, therefore, We are issuing a number of statutes, with a preamble containing certain fundamental principles and norms concerning the education and formation--religious as well as priestly and apostolic--of candidates. These principles and norms are to be kept in mind at all times by everyone concerned. II. In the "first place, We wish it to be clear to all th~it the foundation of this entire life, which is called the divine vocation, whether it be religious or priestly and apostolic, consists of two essential elements, one divine and the other ecclesiastical. In regard to the first, the vocation from God to enter the religious or priestly state is so necessary that, without it, the very founda-tion on which the whole edifice rests must be said to be wanting. If God does not call a candidate, His .grace does not move 'nor help him. Indeed, a true vocation to any state must be regarded as, in a measure, divine, in the sense that God Hims.elf is the principal author of all states and all dispositions and. gifts, whether natural or st~pernatural. Bu~ this is especially true of a religious and priestly vocation which is resplendent with so sublime a title and which abounds with so many natural and supernatural endowments that it cannot but "descend from the Father of lights from whom every best and perfect gift comes" (James 1:17). 91 PIUS XII Review for Religious The second element of oa religious and sacerdotal vocation, as the~ Roman Catechism teaches, is this: "Those are said to be called by God who are called by the lawful ministers of the Church." This by no means contradicts the things We have said about the divine vocation; rather it is most closely associated with them. The divine vocation to the religious and clerical itate means that one is destined to lead publicly'a life of self-sanctifiCation and to exercise a hierarchical ministry in the Church which is a visible and hierarchical society. Consequently, this vocation must be authoritatively approved, accepted, and controlled by the hier-archical superiors to .whom the government of the Church has been divinely committed. All who are charged with the task of bringing to light and testing such vocations must be alert to these truths. They must never in any way force a person to embrace the priestly or religious state, nor may they persuade or accept anyone who does not clearly show the true signs of a divine vocation. Similarly, no one must be urged to the clerical ministry who indicates that he has received from God a vocation only to the religious life. Moreover, those who have° been given the gift of a religious vocation must not be pressed or drawn into the secular, clergy. Finally, let no one be turned from the priestly state who is known by definite signs to be divinely called to it. Evidently, then, those who aspire to do service as clerics in the state of perfection and for whom these norms are estab-lished must have at the same time all those qualities which are required to constitute a multiple vocatibn of this kind, religious as well as sacerdotal and apostolic. Consequently, all the gifts and qualities which are considered n~c'essary for the fulfillment 6f divine offices so sublime ought to be found in them. III. Moreover, the ~eeds of the divine vocation and the qualities required for it, even when present, obviously need education and 92 March, 1957 RELIGIOUS FORMATION formation to develop and mature. Nothing is immediately perfect at birth, but attains perfection by degrees. In regulating this development all the circumstances both of the person who has been divinely called and of place and time must be taken into account in order that the desirdd end may be effectively reached. The education and formation of the junior members, therefore, should be thoroughly sound, enlightened, solid, and complete. It should be wisely and courageously adapted to present-day needs whether internal or external. It ought to be assiduously developed and watchfully tested with regard to the perfection both. of the religious and of the priestly and apos-tolic life. We know from experience that only proven and well-chosen teachers can do'.all this. These men.mult not only be eminent in learning, prudence, and the discernment of spikits and well-equipped by their varied experience of men and affairs and by their other human gifts; but they must also be filled with the Holy Spirit and that sanctity which will make them an example of virtue before the eyes of the young men. In the whold matter of education, certainly, men are more atkracted by virtue and a good life than by words. In the accomplishment o~ this important task, ~:he first rule for the educator should be that which our Lord proclaimed in the Gospel: '!I am the good shepherd, the good shepherd gives his life for his sheep , . . I am the good shepherd, and I 'know Mine. and Mine know Me" (Jn. 10:11, 12, 14). St. Bernard expressed the same rule in these words: "Learn that you must be mothers of your subjects and not lords: strive rather to be loved than to be feared'~ (Sermon 23, On the Canticles). The Council of Trent likewise frequently exhorts that ecclesiastical superiors "must first be admonished to remember that they are shepherds and not tyrants and that they must so rule their subjects as not to domineer over them but to :love them as sons and younger brothers. They ought to endeavor by exhortation and admonition 93 PIUS XII Review for Religious to deter them from what is unlawful lest they be compelled to administer due punishment after faults have been committed. Yet if, through human frailty, their subjects have done wrong, t.hey must observe the precept of-the Apostle, and reprove, entreat, rebuke them in all kindness and patience. Benevolence towards those who need correction is certainly more efficacious than severity, exhortation is better than threats, and charity accomplishes more than force. If on account of the gravity of the offense, there is need of the rod, then rigor must be tem-pered with gentleness, justice with mercy, severity with clemency. Thus, without harshness, the discipline so salutary and necessary for public order may be maintained; those corrected may amend their ways; or, if they are unwilling to repent, others may be deterred from wrongdoing by the wholesome example of their punishment" (C.I.C.c. 2214, § 2; Conc. Trid. sess. XIII de ref. cap. 1). :~ Moreover, let all those who in any way are charged with the instruction of candidates remember that this kind of education and formation demands an organic progression in which all suitable resources and methods are used according to circum-stances. The whole ~nan must be considered under every aspect of his vocation so that he may be molded in every part into "a perfect man in Christ Jesus" (Col. 1:28). As to the means and techniques of training, manifestly those based on nature itself and those which are supplied by the human research of our day, if they are good, are not to be despised. In fact, they should be highly esteemed and wisely used. Nevertheless, no error could be worse, in the formation of such select subjects, than to rely solely or too much on natural means of this kind, and to esteem of less importance or to neglect in any waylthe instruments and resources of the supernatural order. Indeed, to attain religious and clerical perfection and an abundance of apostolic fruit, the supernatural means, such as the sacraments, prayer, mortification, and others of this kind ~ire not merely neces-sary but primary and altogether essential. 94 March, 1957 RELIGIOUS FORMATION While keeping this proper order of procedures and means, however, nothing should be neglected that conduces in any way to the perfection of body and mind, to the: cultivation .of all the natural virtues and to the vigorous formation of the whole man. Thus, the supernatural formation, whether religious or priestly,' will adhere to a very solid foundation of natural goodness and cultivated humanity. Surely, the way to Christ becomes easier and more secure for men, io the extent that there appears in the person of the priest "the goodness and kindness of God our Savior" (Tit. 3:4). Although the human and natural formation of.the religious clergy is to be highly esteemed by all, there must be no doubt that supernatural sanctification of the soul holds the first place in the total course of training. For if the admonition of the Apostle pertains to every-Christian: "This is the will of God, your sanctification" (I Thess. 4:3), how much more does it apply to a man who has not on!y been enriched by the priegt-hood but who has p-ublicly professed his intention of striving for evangelical perfection itself? Indeed, by his office he becomes an instrument for the sanctification of others. Upon his own sanctity, therefore, depend in no small measure the salvation of souls and the spread,of the kingdomof God. Let everyone, then, in those states devoted to the acquisition of evangelical perfection remember and frequently consider be-fore God that they do not sufficiently fulfill the duties of their profession if they avoid grave sins or, with God's help, even venial sins. It is not sufficient to carry out only materially the precepts of superiors nor even to observe the vows or the obligations by which one is bound in conscience. It is not sufficient, finally, to obey one's own constitutions, according, to which, as the Church commands in her sacred canons, "each and every religious, superior as well as subject, is bound to order his life . . . and thus tend to the perfection of his state" (C.I.C. c. 95.3). All this they must do with full spirit and a burning 95 Review fo~¯ Religious love, not just from necessity, but also "for conscience's sake" (Rom. 13:5). Assuredly, if they are to ascend the heights of sanctity and to show themselves living fountains of Christian charity to all, they must be on fire with unbounded love towards God and neighbor and be adorned with every virtue. IV. When provision has been made for the sanctification of ,the soul, care must also be given to the most exact intellectual and pastoral education of the religious clergy. In view of its importance and aware of Our supreme duty, We desire to set forth and to recommend somewhat more fully the principles concerning this education. Both solid instruction, 'which is complete in every respect, and intellectual formation are most necessary for such religious. This need is clearly and fully deduced from the threefold dignity, religious, priestly, and apostolic, which they assume in the Church of God. The principal duty of religious men is to seek God alone and, adhering to Him, to contemplate divine things and transmit them to others. ' They must remember, however, that they can in no wise rightly and fruitfully fulfill this holy duty and attain to sublime union with Christ, if they lack that copious, profound, and ever more perfect knowledge of God and His mysteries which is derived from sacred learning. It is the priestly dignity of one who is distinguished as an ambassador of the Lord of all knowledge that causes him with special appropriateness to be called "the salt of the earth" and "the lightof .the world" (Mt. 5:13i 14). This dignity demands a full and solid training especially in ecclesiastical subjects, those, namely, which can nourish and strengthen the spiritual life of the priest himself and keep him free from every error and unsound novelty. This learning, besides, will make him a faith-ful "steward of God's mysteries" (I Cor. 4:1, 2) and a perfect 96 March, 1957 RELIGIOUS FORMATION" man of God, "fully equipped for every good deed" (II Tim. 3:17). Each member of the states of perfection fulfills his apostolic office in the Church according to his own vocation--by pious sermons to the people, the Christian education of boys and young men, the administration of the sacraments and especially penance, missions to unbelievers, the direction of souls in the spiritual life, or by his very manner of daily living with the people. Such works, however, will not be able to bring forth rich and long-lasting fruit~ unless the ,religious themselves have thoroughly learned the sacred teaching and deeply penetrated it by continual study. In order to achieve this solid and complete intellectual education and formation, in accordance with the natural progress of the .young men and the orderly distribution of studies, the superiors should diligently see to it that, with respect to the knowledge of letters and other subjects, religious students "be at least equal to the lay students who are following the same courses. If this is secured, the minds of the students will b'e more exactly developed anda selection can be made mbre easily at the proper time" (Plus XII, iVlenti noslrae, 23 Sept. 1950). Likewise, the young men will have been prepared for a more profound understanding of their ecclesiastical studies and equip-ped with suitable aids. Only qualified and carefully selected teachers should in-struct in the fields of philosophy and theology, and everything enjoined by the sacred canons and the prescriptions of Our predecessors as well as Our own must be religiously observed: Due reverence for and absolute fidelity to the ecclesiastical magis-terium especially should be professed always and everywhere and should be instilled into the minds and hearts of the "students. They should learn that prudence and caution must always ac-company the diligent and commendable investigation of' new questions which arise with the progress of the times. The method; 97 P~us XII Review fo~" Religious teachings, and principles of the Angelic Doctor are to be retained and universally followed in the philosophic and theological edu-cation of the students. With Aquinas as guide and teacher, all ought to teach theology according tO a method at once positive and what is called scholastic. In the light of the authentic magisterium, the sources of divir~e tevelati, ot~ 'should be accurately scrutinized' with the help of all suitable aids. Then let the treasures of truth thus obtained be clearly developed and effectively defended. Since the dep'osit of revelation his been entrusted solely 'to the magisterium of the Church' for authentic interpretation, it must be faithfully ex-plained not in a merely human way, by private jhdgment, but according to the sense and mind of the Church. Let the teachers of Christian philosophy and theology know, therefore, that they do not teach in their own right and name but only in the name and by the authority of the Church and hence under her watch-ful direction. From her they have received the canonical mission to exercise their ministry. Wherefore, while due liberty of opin-ion is preserved in matters which are still disputed "they must remember well that the faculty to teach has not been given them in order that they may communicate to the students their own conjectures and opinions of their subject, but that they may im-part to them the approved doctrines of the Church (St. Pius X, Motu proprio Doctoris Angelici, 29 June, 1914). Moreover, let all, both teachers and students, keep in mind that ecclesiastical studies do not aim merely at intellectual train-ing but strive for an integral, solid formation, whether religious or priestly and apostolic. Hence, they are not to be directed simply to the passing of examinations but to the impressing of a form, so tospeak, on the minds of the students, a form which will never" slip away, and from which, when the occasion arises, the student can always draw light and strength for his own needs and the needs of others (Cf. Plus XII, Address to Students, 24 June, 1939). 98 March, 1957 RELIGIOUS FORMATION To this end, intellectual instruction must first of all be closely joined with zeal for prayer and the contemplation of divine things. It must be so complete that no part of the pre-scribed subjects is omitted. It must be coherent and in every respect so compact and sound that all the subjects harmonize and form one solid and properly ordered system. It must also be wisely adapted to refuting the errors and meeting the needs of our day. It should include modern findings and at the same time be very much in harmony with venerable tradition. Finally, it should be effectively directed to carrying out fruitfully pastoral duties of all kinds. As a result, future priests who are so in-structed will be able to set forth and defend sound doctrine easily and accurately in sermons and catechetical instructions to learned and unlearned "alike, to administer the sacraments pro-perly, to promote actively the good of souls, and to be useful to all in word and deed. Assuredly, all that We have thus far said about the spiritual and intellectual formation of students especially tends towards and is clearly necessary for the molding of truly apostolic men. In fact, if due sanctity, and learning are wanting in a priest, obviously everything is wanting. Nevertheless, in order to satisfy Our most serious duty, we must add here that, besides sanctity and adequate knowledge, the priest certainly needs a careful and thorough pastoral preparation to fulfill his apostolic min-istry properly. In this way true skill and readiness in under-taking the multiple works of the~ Christian apostolate will be pro-duced and developed. It is clear that, if diligent preparation in theory, in technique, and in the skill acquired by long practice is an ordinary pre-requisite for the exercise of any art, then the formation required for that which is deservedly called the art of arts must be equally diligent or rather more exacting and profound. 99 PIus XII Review fo~" Religious This pastoral formation of the students is to begin as they enter upon the course of studies; it is to be gradually perfected in the course of time; and the final consummation is to be achieved, when the theological course is completed, through a special period of probation. According to its special end, each institute ought to strive, in the first place, ,that those who are to. be the future ministers and apostles of Christ should be solidly and deeply imbued with and practiced in the apostolic spirit and virtues, according to the mind of Chriit Himself. They' should have an ardent and most ptire desire to promote the glory of God; an active and burning love for the Church, both in protecting her rights and in preserving and spreading her doctrine; an inflamed zeal for the salvation of souls; a supernatural prudence in word and deed united with evangel-ical simplicity; a humble abnegation of self and complete submis-sion to superiors; a firm confidence in God and an acute aware-ness of their own duties; manly ingenuity in undertaking works and constancy in pursuing them once begun; a great soul pre-pared to do and suffer anythingf even the hardest; finally a Christian amiability and human kindness which will draw all men. There is, besides, another end to be sought in imparting pastoral training, According to the level of progress in studies, the students should be instructed in all those subjects Which are especially conducive to forming in. every way the "good soldier of Christ Jesus" (II Tim. 2:3) and to equipping him with proper apostolic weapons. Hence, in addition to the philo-sophic and theological studies, which, should also be suitably ordered to pastoral activity, as We have said, it is very necessary that instruction be given to the future shepherds of the Lord's flock in psychology ,,and pedagogy, in didactic and catechetical methods, and in other social and pastoral matters, under experi-enced teachers and accor~ling to the norms of this Aposto!ic. See. This training should correspond to modern advances in these subjects and make the young men fit and ready for the mani-fold needs of the preserit-day apostolate. 100 March, 1957 RELIGIOUS FORMATION In order that this doctrinal education and formation in apostolic matters may be confirmed by use and practice it should be accompanied by exercises which are wisely adapted to the level of development and prudently regulated. We desire that these exercises be carried on, perfected, and continually strength-ened, after the promotion to the priesthood, in a special pro-bation under experienced men who will direct by their teaching, advice, and example while at .the same time the sacred studies are continued without interruption. Now that We have stated these general principles by which the work of education of the teachers and students are to be molded and directed, We decree and declare, after mature and thorough deliberation, with certain knowledge and with the fullness of. apostolic authority, that the general norms under each heading of serious import are~ to be observed by all to whom they pertain. We also grant to the Sacred Congregation for Religious the power to implement under Our authority .and by means of ordinances,, instructions, declarations, interpreta-tions, and other such documents the General Statutes already approved by Us. The same Sacred Congregation is authorized to take all the steps that will tend to the faithful observance of this constitution, the statutes, and their ordinances. Everything to the contrary notwithstanding, even though worthy of special mention. Given at Rome, from St. Peter's, the thirty-first day of the month of May, feast of the Blessed Virgin Mary, Queen of the World, in the year of Our L~rd one thousand nine hundred and fifty-six, the eighteenth of Our pontificate. PIUS XII POPE 101 Survey oJ: Roman Document:s THE PRESENT ARTICLE will survey the principal Roman documents which appeared in the ~!cla/l/~osto!;cae Se~/is (AAS) during the period June 1, 1956, to September 30, 1956, inclusive. It should be noted that in the course of the article all page references to AAS, unless otherwise noted, are to the 1956 AAS (volume 48). During the four month period of this survey, only one document was published in AAS that directly referred to religious life. This document was an instruction of the Sacred Congrega-tion of Religious, issued on March 25, 1956 (AAS, pp. 512- 526). The instruction deals with.the cloister of those religious women who in strict canonical .terminology are called nuns. Henceforth, the document states, all nuns, even those who, by temporary exception, pronounce only simple vows, must accept and retain either major or minor papal cloister if they wish to retain the name and canonical status of nuns. Since Father Gallen in the January, 1957, issue of I~EVlI~W FOI~ RELIGIOUS (pp. 36-56) has adequately covered the detailed legislation on major and minor cloister that is contained in the instruction, there is no need to include a summary of the document in the present article. The Church and the Life of Worship Since religious by vow and by name have a special relation' to that virtue of religion which is concerned with the worship due the Divine Majesty, it is fitting that the next documents to be considered should be those which deal with public or pri-vate worship and with the Church in which the life of worship should be exercised. 102 ROMAN DOCUMENTS On September 2, 1956 (AAS, pp. 622-627), the Holy Father delivered a radio message to the city of Cologne, Germany, where German Catholics had gathered to attend the Eighty-seventh Congress. of German Catholics. Taking as his own the general theme of the Congress "A sign to the nations," the Pontiff proceeded to outline three ways in which the Church today is clearly and truly a sign to the nations of the world. The first way in which the Church is such a sign derives from the consid-eration that, ~although erroneous ideologies of the last century have attempted to introduce themselves into the Church, still she has always kept safe and intact all the dogmatic truths confided to her by her divine Founder, Christ our Lord. The Church's social teaching, both" in the past and in the present, is the second reason why the Church today continues tO be a sign to the nations. The third reason why today's Church continues to fulfill the prophecy of Isaias is to be found in the persecutions which the Church has undergone in recent years, for these persecutions show clearly that the Mystical Body which is the Church i~ even now participating in the wounds of Christ her Spouse. The public worship of the Church is in some way touched upon by the Holy Father in two documents from the period surveyed in this article. The first of these documents gives the text of the radio address delivered by Pius XII on May 6, 1956 (AAS, pp. 475-480), to the Fifteenth National Eucharistic Con-gress of Italy. The speech, though brief, gives a moving descrip-tion of the need that the modern world, splintered and divided by hatreds, has for the Eucharist which is the sacrament of unity and the bond of charity. The second document which is concerned with the life of worship also concerns the sacrament of the Eucharist, being a message sent on June 25, 1956 (AAS, p.p. 578-579), by the Holy Father to the. Sixteentl~ National Eucharistic Congress of France. The Vicar of Christ has only piaise for the priests and 103 Review for Religious faithful of France because of their desire for a living celebration of the liturgy of the Church; but he also reminds them that to this must be joined an intelligent and fervent devotion to Christ present in the tabernacles of their churches. In the life of the priest especially, continues the Pontiff, nothing can replace long and quiet prayer before the Blessed Sacrament. During the four months surveyed in this article the Holy Father has also contributed to the private worship and devotions of Catholics by personally composing and publishing three prayers enriched with partial indulgences (AAS, pp. 592-59J; 641-642). The first prayer is a prayer to be said l~y priests for the sanc-tification of priests. The second prayer is for the same inten-tion but to be recited, by the faithful. The third prayer is one composed in honor of our Lady, the Mother of Orphans. A partial indulgence of a thousand days is granted each time any of these prayers is recited; as is clear fi'om the nature of the first prayer, the indulgence attached to it can be gained only by priests. Medicine and Morality On May 8, 1956 (AAS, pp. 454-459), the Holy. Father addressed a group of coronary specialists. The body of the Pope's allocution consisted of a remarkable survey of the'history of recent heart research and manifests a surprising grasp of contemporary problems and difficulties in the treatment of heart diseases. The introductory and concluding "paragraphs of the allocution are also noteworthy for the Christian conception of care for the sick which they suppose and imply. At the beginning of his allocution the Holy Father recalls that bodily pain affects the entire man even to the deepest recesses of his moral being; for it compels a man to. reconsider his pur-pose in life, his attitude .towards God and neighbor, and the meaning of his existence on thik earth. Hence medical science, if it wishes to be truly humane, should also treat the entire man. It is here, continues the Pontiff, that medicine 'experiences its 104 March, 1957 ROMAN DOCUMENTS own weakness, for it has .neither the authority nor the power to enter the realm of the human conscience. Medical science then must seek elsewhere that further aid which will extend and com-plete the work of medicine itself. At the conclusion of this same allocution Plus XII has oc-casion to mention the necessity of stressing the prevention of heart disease by the observance of those laws of hygiene which are dictated by the very structure and functioning of the human body.~ These laws of hygiene, he adds, should occasion the re-membrance of a higher disciplinemthat of the human spirit-- which consists in large part in a humble submission to the world as God has created it and to human society with the laws that govern it. Moreover, the recognition of God's sovereignty and of His merciful interventions in the history of mankind will lead to the acceptance" of pain and even of death; death, indeed, will lead man to the presence of God and it is this ultimate conclu-sion of the drama of human life that enables the sick to accept pain and that gives to those who care for the sick a real understanding and an efficacious program of aid. A few days after the preceding address, the Holy Father spoke to another group of medical men, this time eye specialists (AAS, pp. 459-467). The main topic of the allocution centered around the moral issues involved in the transplantation of a cornea "from a dead human body to a living person. Before considering this matter, however, the Holy Father took time to clarify certain other points which deserve mention here. The first point is concerned with the morality of hetero-grafts, that is, with the transfer of tissue or organs from animals to men. The morality of such transplants, says the Pope, must be determined by considering what tissue or organ is involved in the transfer. To transfer animal sex glands to a human body is immoral while the transfer of an animal cornea to a human eye causes no moral difficulty, providing the transfer is bio-logically possible and warranted. 105 R. ~F. SMITH Review for Religious The Pontiff then considers an argument sometimes used to justify the removal of the organs required in transplantations from one human person to another. The .argument, remarks the Holy Father, states that just as in the case of a single human being it is permissible in cases of necessity to sacrifice a particular organ for the good of that individual's organism considered as a whole, io also it should be equally permissible to sacrifice a member or an organ of an individual for the sake of that other organism or totality, "humanity," which is present in the person of a suffering patient. Pius XII, however, is quick to point out that this argument neglects the essential difference that exists between a physical organism and a moral one.1 In the physical organism of an indi-vidual human being, the members or-parts are so absorbed into that organism that they possess no independent existence and have no end other than that of the total organism. On the con-trary, in a moral organism such as humanity individual human beings are but ~unctional parts of that organism, which, there-fore, can make demands of them only on the level o~ action. As far as physical existence is concerned, individual human beings are in no way dependent on each other or on humanity. Humanity then has no right to make demands on individuals in the realm of physical existence. Hence, concludes the Holy Father, "humanity" can not demand the excision of an organ of an individual human, being, for such a demand moves principally in the realm of physical existence. The Vicar of Christ turns now to a consideration of the main theme of the allocution: the morality of the transfer of a cornea from a dead human body to the eye of a living person. Morally speaking, states the Holy Father, there is no objection 1The matter of physical and moral organisms has been considered by the Holy Father previously. Not all theologians have agreed in the interpretation of the Pope's teaching; for an introduction to the entire question, see Gerald Kel|y, S.J,, ~'Pope Pius XII and the Principle of Totality," T/~eological Studies, 16 (1955) 373-96, and "The Morality olc Mutilation: Towards a Revision of the Treatise," Theological Studie~, 17 (1956) 322-44. 106 March, 2957 ROMAN DOCUMENTS to such operations considered in themselves. On the one hand, such operations correct a defect in the patient; on the other hand, such operations do not violate any property riglits of the dead body, for a corpse is not the subject of rights. This last statement does not mean, he continues, that there are no obligations whatsoever with regard to the corpses of human beings. On the contrary, it is morally erroneous to regard a human corpse as on exactly the same level as the dead body of an animal. There remains in a human corpse, something of the dignity that belonged to it as an essential part of a human person; it was made to the "image and likeness of God"; to it in a cer-tain sense can be applied the words of the Apostle (I Cor. 6: 19) : "Know you not that your members are the temples of the Holy Ghost, who is in you?"; and finally this dead body is destined for resurrection and eternal life. None of this, adds the Holy Father, prevents the use of human corpses for legitimate medical study and research. The removal of the cornea from a human corpse, the Roman Pontiff goes on to say, can become illicit if it involves a violation of the. rights and feelings of the parties who are re-sponsible for the body. Neither would it be equitable that only the bodies of poor patients in public clinics and hospitals should be destined for such medical and surgical use. The Pope concludes by pointing out that public authority must likewise show respect and ~onsideratidn for human corpses. Moreover, the rights of the next of kin should be honored by public authority, though in cases where there is suspicion of death from criminal cause or where danger to public health is involved it may be necessary to give human corpses into the charge of public authority. Membdrs of the Second World Congress on Fertility and Sterility were addressed by the Holy Father on May 19, 1956 (AAS, pp. 467-474). His Holiness points out that the work of the Congress with regard to the causes and cure of involuntary 107 R. F. SMITH Review for Religious conjugal sterility is most important. Such sterility, he says, is a matter not only of social and economic concern, but it also in-volves s1~ritual and ethical values. It is eminently human that man and wife should see in their child a full and complete expres-sion of their mutual love and surrender. For this reason invol-untary sterility can be a serious danger to the stabil!ty of their union. Moreover, marriage unites two persons in a common march to.wards an ideal: the achievement of those transcendent values which the Christian revelation proposes in all their gran-deur. The married couple pursue this ideal by. consecrating themselves to the attainment of the primary end of marriage, the generation and education .oi: children. Fatherhood and motherhood, then, constitute the end to which all other aspects of n~arried life are subordinate. As the Church has always taught, the common, external life of man and wife, their personal enrichment eve~ intellectually and spiritually, and the spiritual profundities of their married love have all been placed by the Creator at the service of posterity. The Church, moreover, has steadfastly avoided the mentality which separates in the act of generation the biological activity from the personal relationship of the married couple. On the contrary, the biological conditions of generation must be placed in the unity of the human act of conjugal union which involves organic functions, sensible emotions, and the animating spiritual and disinterested love. These difl:erent aspects, says the Holy Father, may never be separated to the point of positively excluding either the pro. creative intention or the conjugal relationship. The relation-ship which unites the parents to their child°is rooted, it is true, on the organic level; but its deepest roots are to be found in the deliberate choice of the parents whose will to give themselves to each other finds its true flowering in the being which they bring into .the world. Only such a consecration could guarantee that the education of the children would be carefully, courageously, 108 March, 1957 ROMAN DOCUMENTS and patiently provided for. Human fecundity, then, over and beyond the physical level, reveals essential moral aspects which it is necessary to consider even when treating that fecundity from a medical viewpoint. These moral aspects, the .Holy Father warns, must always be kept in view when methods of artificial insemination are con-sidered. Indeed, if by artificial insemination is meant fecunda-tion that is achieved entirely apart from that human act that is naturally the cause of human conception, then such artificial insemination must be completely avoided. Such insemination exceeds the limits of the marriage contract which gives the couple the right to exercise their sexual powers only through the natural accomplishment of the marriage act. Nor can such artificial fecundation be justified by reason of the intended offspring; for the matrimonial contract is not concerned with such intended off-spring, but with the natural acts which are destined for the engendering of new life. Moreover, the Holy Father's audience was reminded, any method of procuring human semen by direct, voluntary, and solitary exercise of the procreative faculty is like-wise forbidden; such actions, being of their very nature illicit, may never be permitted in any circumstances. The Vicar of Christ concludes his a11ocution with words that will have special meaning for all religious. He recalls to his listeners' minds a fecundity far higher than that of natural human fecundity. This higher fecundiCy is that of lives entirely consecrated to God and to neighbor; this fecundity involves the entire renouncement of family life, not indeed from a fear of life and its struggles, but from a realization of the destiny of man and of that universal love which no carnal affection is able to ¯ restrict. This, says the Holy Father, is the most sublime and the most enviable fecundity possible to a human being, for it transcends the bio.logical level to enter that of the spirit. As a conclusion to this sect.ion, it may be noted that on June 3, 1956 (AAS, pp. 498-499), the Holy Father gave a short 109 R. F. SMITH Review for Religious address on the nature and purpose of Canon Law in the life of the Church. Finally, the decisions of the Rota for the year 1955 may be found in AAS, pages 375-436. Miscellaneous Topics Several Roman documents between June 1 and September 30 were concerned with the saints of the Church. In two radio addresses, one to Rouen, France, the other to Loyola, Spain, the Holy Father gave clear proof that his oratorical powers are unabated. In the address to Rouen, the Pope, after giving a remarkable analysis of the Christian ideas and spirituality that shine forth in the very structure of cathedrals like that of Rouen, delivered an inspiring panegyric of St. Joan of Arc, praising her fidelity to her vocation, her consecration to an ideal, and the generosity of her total sacrifice. In the address to Loyola, the Holy Father (AAS, pp. 617-622) gave a spiritual profile of St. Ignatius Loyola, saying that the saint was characterized by the purest love of God which flowed over into an unconditional service of Christ manifested by intense love of the Church, the Spouse of Christ, and by total obedience to the Roman Pontiff, the Vicar of Christ on earth. The Sacred Congregation of Rites published several docu-ments dealing with one or other phase of the process that leads to the canonization of saints. On May 22, ~956, the Congrega-tion ?fficially acknowledged the two miracles necessary for the beatification of Pope Innocent XI (AAS, pp. 531-533). The same congregation also approved on February 19, 1956, and May 22, 1956 (AAS, pp. 584-586; 634-637), the introductioa of the causes of the following servants of God; Joseph Mary Cassant (1879-1903); Theodora Guerin (1798-1856); and Vic-toria Rasoamana?ivo ( 1848-1894). Next to be noted are documents that pertain to the intel-lectual life of the Church. By, an apostolic letter dated June 5, 1956 (AAS, pp. 493-496), the Holy Father established new 110 March, 1957 ROMAN DOCUMENTS statutes for the Pontifical Roman Academy of Theology; the most important change is that the Academy besides its forty constitutive members may now have corresponding members throughout the world, the number of which is not limited. The Sacred Congregation of Seminaries and Universities (AAS~ 589- 590; 637-638) gave to the Institute of Social' Sciences of the Gregorian Univ~ersity, Rome, and to the similar institute of the Angelicum, also in Rome, the perpetual r!ght~ to grant academic degrees. The same Congregation, (AAS, pp. 638-639) gave the theological fa~.ulty of the Marianum the perpetual right to grant academic degrees up to and including the doctorate in sacred theology. One epistle and three addresses of the Holy Father deserve at least a passing word. On June 29, 1956 (AAS, pp. 549-554), His Holiness sent an apostolic epistle to Cardinals Mindszenty, Stepinac, and Wyszynski. This poignant epistle encourages the three cardinals and the faithful entrusted to them to show cour-age in the face of their difficulties and to exercise their zeal by letting the light of Christ shine before men. On May 6, 1956 ('AAS, pp. 449-453), Pius XII addressed the members ot: the Swiss guard on the occasion of the four hundred and fiftieth anniversary of their being founded; the Pope took the occasion to praise their loyalty to the Holy See. On June 3, 1956 (AAS, pp. 499-503), the Pontiff addressed an audience composed of women, engaged in domestic service "in Rome, urging them to rejoice in the silent martyrdom of their daily life and to take a holy pride in their life of service and obedience, since their obedience is not to men but to God who commands in all legitimate authority. On July 1, 1956 (AAS, pp. 573-577), the Vicar of Christ spoke to Italian members of the third order of St. Francis, reminding them .that they should be a school of genuine Franciscan spiritua.lity with a Franciscan doctrine of God, a Franciscan way of contemplating Christ, and a Franciscan way of imitating Christ. 111 QUESTIONS AND .ANSWERS Review for Religious Finally, it should be noted that on June 27; 1956 (AAS, p. 508), the Holy Office placed on the Index of Forbidden Books the two following titles by Simone de Beauvoir: Le deux-ieme sexe (2 vol.) and Les manJarins. (Both works have been translated into English under the titles: The Second Sex and The Mandarins.) This concludes the present survey of Roman documents which appeared in AAS between June 1, 1956, and September 30, 1956. The following article will summarize the documents which have appeared in the remaining iisues of the 1956 AAS. ( ues!: ons and Answers [The following answers are given by Father Joseph F. Gallen, S.J., professor of canon law at Woodstock College, Woodstock, Maryland.] --3-- What can be done to avoid the highly varying practices and in-terpretations of local superiors? It is not reasonable to expect all local superiors to be perfectly the same in these matters. The higher superior can avoid excessive variation by his directions, especially on the occasion of.the canonical visitation, and by organizing regular meetings of local superiors. Such meetings can produce many other profitable effects, for example, the assistance of inexperienced superiors, the imparting of new ideas, energy, and vitality, and the avoidance of the perpetuation of the same problems. Our constitutions state simply: ~The master of novices and his assistant are appointed for three years.'~ May they be reappointed repeatedl)~ and without limit? Both may be reappointed immediately and without any limit in the number of reappointments, since the constitutions do not forbid their immediate and indefinite reappointment. 112 March, 1957 QUESTIONS AND fl~NSWERS --5m May sisters drive cars? Canon law does not forbid sisters to drive cars. His Holiness, Pope Pius XII, has given the answer with regard to the constitutions: "The constitutions also, taken in both their letter and spirit, facilitate and procure for the sister everything that she needs and should do in ourday to be a good teacher and educator. That is evident in the purely mechanical aspect. For example, today in several countries sistdrs also, ih a becoming manner, ride bicycles when this is demanded by their work. In the beginning this was something completely new, but it was not contrary to the Rule." (REVIEW FOR RELIGIOUS, Janu-ary, 1955, 10.) If riding a bicycle, a common method of transporta-tion in Europe, is not incompatible with the constitutions, neither is driving a car. It is presumed that the sister is a competent driver and that, her headdress permits unrestricted lateral vision. A sister driver would often avoid waste of time by the community, prevent externs from learning private community matters, and would likewise exclude what is now a quite frequent imposition on seculars. Do renewals of temporary vows have to be received? Reception is the act by which the legitimate superior according to the constitutions, either personally or through a delegate, accepts the religious profession in the name of the Church and of the particular institute. In virtue of c. 572, §~ 1, 6°, reception is required for the validity of any religious profession, solemn or simple, whether the simple profession is first temporary, a renewal, prolongation, or final perpetual. A juridical renewal is a new profession of vows that have already expired or are soon to expire. It is to be most carefully distinguished from a mere devotional renewal, whose purpose is merely to renew one's fidelity and fervor in the observance of the vows. The confusing of the two can cause an invalid profession, especially by the lack ~f legitimate reception. A juridical renewal is a new religious profession and demands all the requisites of a religious profession. If the first profession was made for a year on August 15, 1956, it is evident that the renewal On August 15, 1957, is just as much a religious profession as the first profession. Therefore, juridical renewals must be legitimately received; if not so received, they are clearly invalid. REVIEW FOR RELIGIOUS, May 1949, 131-32. 113 QUESTIONS AND ANSWERS Review fo~ Religious I am a secretary general. Will. you please explain the office of procurator general and the approved manner of recurring to the Holy See? Individual religious men and women have the right of' uncensored correspondenc.e with the Holy See (c.611) and may therefore write dffectly and in the vernacular to the Roman congregations, tribunals, and offices to communicate information, accusations, and petitions. This right follows also from the immediate jurisdiction of the Roman Pontiff over all the faithful (c. 218) a~d. from the fact that he is the supreme superior of all religious (c. 499, § 1). The counsel of prudence previously given in the REVIEW FOR RELIGIOUS iS also ap-plicable here: "Religious should be instructed not to be quick to write to the Holy See, the cardinal protector, the apostolic delegate, or the local ordinary, or his delegate. Such letters demand a serious matter that cannot be resolved by recourse to one's owfi religious superiors. External authorities and dignitaries should not be annoyed by needless and extraneous correspondence; and domestic grievances, especially if purely personal or subjective, are to be confined by the family walls." (March, 1956, 100-101.) Matters appertaining to the forum of conscience and especially to the sacramental forum are sent directly to the Sacred Penitentiary; if forwarded through a procurator general or other agent, they should be enclosed in a sealed envelope. The preceding principle in practice will apply almost solely t,o priests. Outside of the cases given above, the manner of recurring to the Holy See is as follows: 1. In pontifical institutes of men. Every pontifical institute of men, whether clerical or lay, is obliged to ha've a procurator general (c. 517), who handles the affairs of his own institute, its provinces, houses, and individual members with the Holy See. The procurator general is obliged to reside in Rome; but when the institute i~ small and has little business with the Holy See, the Sacred Congregation of Religious will permit the procurator to reside elsewhere or that the affairs be fiandled by the procurator of another institute or by another agent,, even secular, residing in Rome. 2. Monasteries of nuns subject to regulars. The business of these monasteries with the Holy See is ordinarily handled by the procurator general of the same order of men. This is also done with sufficient frequency by monasteries that are not in fact subject to regulars and 114 March, 1957 QUESTIONS AND ANSWERS sometimes also by third orders of men and women, e. g., by Fran-ciscan congregations of brothers or sisters. 3. Other religious institutes, e. g., diocesan congregations of men and pontifical or diocesan congregations of women. These generally recur to the Holy See through their local ordinary. Such petitions will practically always be first submitted to the superior general, and the particular ordinary will therefore be of the diocese of the resi-dence of the superior, general. Occasionally petitions are forwarded through the local ordinary of a pro'vincial or of a particular house. Pontifical institutes may recur through their cardinal protector. All of these institutes are also permitted to recur through an approved agent in Rome or through an ecclesiastic in Rome known to the Roman Curia. It is not completely unknown for a religious institute of women having a house in Rome to expedite at least some of its affairs with the Holy See through one of its own sisters. Furthermore, religious superioresses may send petitions directly and in the ver-nacular to the Holy See when this is required by secrecy or other circumstances of the particular case. The preferred language in communications to the Holy See is Latin, but Italian or French may be employed. Other languages, especially German, English, Spanish, and Portuguese, are tolerated; but their use, unless the communication is brief and of little im-portance, can readily cause delay. The communication should state the facts of the case and the petition briefly and clearly. All reasons for the petition are to be given with equal clarity and brevity. The same principle is to be followed in a petition to a local ordinary or a diocesan chancery. The reply of the Holy See is called a rescript. It will ordinarily b~ in Latin. A lay institute should secure an accurate and complete translation and should also strive to obtain at least a copy of the original. Questions may later arise as to the wording or sense of the rescript, and it is always unsatisfactory in such circumstances to work with anything but the original. It is evident that both the original and the translation should be carefull~ preserved in the files of a higher superior. The manner of designation of the procurator general is left to the constitutions. He is more frequently elected in the general chapter, but in some institutes he is appointed by the superior general. If the procurator general is given a determined duration of office by the constitutions, .he may not be licitly removed before the expiration 115 ~UESTIONS AND ~NSWE~S Review for Religious of that time without consulting the Holy See. If he is removable at any time, such consultation is not prescribed. The precedence and ex officio membership of the procurator general in the general chapter. depend on the particular constitutions. Is it permissible to give more suffrages to some deceased religious? The prescribed suffrages must be equal for all professed and novices, whether the professed are of solemn or simple vows, per-. petual or temporary (cc. 567, § 1; 578, 1°). Postulants are not included in the prescribed suffrages unless this is expressly stated in the constitutions. Such a statement is not found in the constitutions of lay institutes. The higher superior may command or exhort the members of the institute to give some suffrages to a deceased postu-lant. Canon law forbids that less suffrages be given to a professed of temporary vows or a novice precisely because one is such a pro-fessed or a novice. The wording of the canons does not forbid the giving of less suffrages to a lay brother than to a priest or teaching brother, to a lay sister than to a choir sister. However, this is opposed . to the spirit of the canons and is not likely to be approved by the Holy See. It is also not" found in the practice of the Holy See in th~ approval of constitutions. Neither the letter nor the spirit of the canons forbids the granting of greater suffrages to present or past superiors, and this is often found in constitutions of lay institutes approved by the Holy See. Additional suffrages are frequently given in the whole institute to the superior general, but in some constitutions only when he dies in office. This is also true of the general officials, but rarely when they die out of office. The same norm is also verified in the case of a provincial in his own province, particularly if he dies in office. This norm is extended only very infrequently to provincial officials, and only most rarely when they die out of office. A local superior is very frequently given added suffrages in his own house, but very rarely when he dies out of office. --9-- What is the obligation df religious to go to confession weekly? Can. 595, § 1, 3° reads: "Superiors must take care that all religious approach the sacrament of penance at least o~ce a week." I16 March, 1957 QUESTIONS AND ANSWERS The canon places no obligation on religious to confess at least once a week. The obligation of the canon extends on!y to superiors, who must make it possible for their subjects to confess at least once a week and exercise prudent vigilance that they do so. The canon also gives superiors the right of inquiring wheth'er their subj~ects so fre-quent the sacrament of penance, and the subjects are Obliged to answer truthfully. The superior has the right likewise of inquiring whether the subject, goes to the designated confessors but may not inquire about either the fact of approach to or the person of the occasional confessor. It is evident that this right of vigilance and inquiry is to be used prudently in such a delicate matter. When the constitutions merely repeat the code in this matter, there is no obligation of weekly confession even from the constitutions. However, the code presupposes that such an obligation exists at least from custom. 'Almost universally the constitutions oblige religious to confess at least once a week. Since the constitutions and customs do not oblige under sin, the omission of the weekly confession will not be a sin in itself and a reasonable cause will justify its omission. The omission of confession for a pr01onged period of time, except in special cases (e.g., scrupulosity), is not in accord with the supposition of the canon or the sanctity of the religious state. Is special jurisdiction postu.lants? required for the confessions of female The necess.ity of special jurisdiction extends only to professed religious women and novices, not to postulants, who are absolved in virtue of the same jurisdiction as secular women (c. 876, § 1). Furthermore, the canons on the confessors of religious women (520- 527) apply to all religious women, professed or novices, of all religious institutes, whether orders or congregations, as also to all societies of women living in common without public vows. They do not apply to postulants. There are no special laws in the code on the confes-sions of postulants. In practice the postulants go to the confessors of the novices. A confessor of a group of professed religious women or novices and postulants must possess special jurisdict!on for religious women and the usual jurisdiction for the confessions of women. 117 QUESTIONS AND ANSWERS Why are religious obliged to go to the extraordinary confessor at least to receive his blessing? Religious are not obliged to go to confession to the extraordinary but they are obliged to go to him at least to receive his blessing. This obligation extends to professed religious women and novices (cc. 521, § 1; 566, § 1) and to novices in any institute of men, (c. 566, § 2, 4°) but not to professed religious men (c. 528) nor to any postulants. The obligation of receiving at least the blessing of the extraordinary is imposed lest any who should go to him be deterred from doing so by human respect. May a religious be the executor of the will of a parent? In virtue of c. 592, all professed religious, clerical or lay, men or women, are held to the obligations imposed on clerics in cc. 124-142, except when the nature of the matter or the context manifests that the particular canon applies only to clerics. Can. 679, § .1, applies exactly the same principle to the members of societies living in com-mon without public vows. Novices and postulants, unless they have already received first tonsure, are not subject to these obligations. Can. 139, § 3, forbids clerics, without the permission of their own ordinary, to undertake the administration of property that belongs to lay persons. Therefore, clerics and consequently professed religious also are forbidden to be guardians of orphans or widows or to be the administrators of executors of wills of lay people. To do so, religious must have the permission of their higher superior if their institute is clerical and exempt, or of the local ordinary in the case of all other religious. 118 ook Reviews [Material for this department should be sent to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West. Baden Springs, Indiana.] THE TWO-EDGED SWORD. An interpretation of the Old Testa. ment. By John L. McKenzie, S.J. Pp. 317. The Bruce Publishing Company, Milwaukee 1. 1956. $4.50. We agree absolutely with. the opening words of the Catholic Biblical Quarterly review of The Two-Edged Sword: "This is. a suprendely important book.". Reading The Two-Edged .Sword is an experience ,which no priest nor religious should deny himself. In recent' years study of the Bible has become an exact science, one in which linguistic, archaeological, and historical discoveries in the Near East have illuminated nearly every portion of the Old Testa-ment. This modern acquaintance with the past has led to intensely specialized work on the Bible, work that is usually highly technical. And it has been said that this. vast new area of study has been scien-tifically profitable but spiritually barren. The latter charge cannot be made by anyone who reads The Two-Edged Sword. It is true that isolated problems and individual sections of the Old Testament do not lack plentiful technical discussions. Yet the scholar '~lone is able to assemble the dissected parts. While such dismantling is necessary, the Old Testament is a literary whole and should be er~countered as such. Father McKenzie arranges for just such an encounter in presenting the significance of the Old Testament viewed in the light of the new learning. Few authors in any language have ventured so comprehensive an interpretation of the Old Testa-merit. Both simple and profound, The Two-Edged Sword is the work of an artist with literary, linguistic, scientific, and, above all, deep psychological and spiritual insight, generated, no doubt, by years.of contact with God's word. Father McKenzie's method is orderly with-out being cramped or overly schematic. Beginning with the concept of sacred books, the author points out the significance of the fact that God could and 'did speak to man. Such revelation, in its con-crete historical setting, formed the Hebrew idea of Yahweh,. of the history and origin of the world, of man, and of the nations. The 119 Book REVIEWS Review for Religious hope of the future, the mystery of iniquity, life, death, prayermthese are some of the topics of the one scientifically conceived and artistically developed whole. And this whole is concluded with a chapter pointing out that while the Old Te.stament is significant in itself, it is vital in understanding the New Testament and its central figure, the In-carnate Word. Father McKenzie has written The Two-Edged Sword for the general reader, the man to whom God speaks through the inspired authors and who needs a guide through Hebrew thought patterns, Hebrew beliefs, and Hebrew history. Since God "wrote through the ancient Hebrew," the author suggests, "the more we know of their habits of mind and speech, the better we shall apprehend the full meaning of the word of God." And the word of God, today, yester-day, and tomorrow, cannot be neglected without peril. The Two-Edged Sword is a positive contribution to solid devotion, devotion based on the word of God in all its implications. The book is as modern as the recent Suez crisis, the problems of Hungarian revolt and Red terror. The reader will find nothing of the fustian and antiquated, but will sense an approach which is modern and which is anchored to the world of the past ~in which men' felt they could reach out and touch God." The author shows a deep reverence for the Bible, a reverence which the reader himself will experience because Father 'McKenzie articulates in precise and delicate language his own feelings. While the book is devotional, modern, and reverently done, Father McKenzie skillfully turns science to the cause of spiritual significance without in any way demeaning science. Father McKenzie's style, the reader will observe, is characterized by economy, elegance, and exactness--qualities which seem to flow from his intense personal experience of life as seen in the light of the Old Testament, from years of careful study, and from the discipline of scholarly writi'ng. There is a large enlightenment, a broadness of outlook present on every page of The Two-Edged Sword. For these reasons, The Two-Edged Sword, the only work of its kind in English, meets the test of a great book: it yields new insights with each reading. The only. satisfying and logical reaction to a supremely important work is to read it.--P. JOSEPH CAHILL, S.J. 120 1957 BOOK REVIEWS STEPHEN T. BADIN, PRIEST IN THE WILDERNESS. By J. Herman Schauinger. Pp. 317. The Bruce Publishing Company, Milwaukee 1. -1956. $7.50. Historian Schauinger, whose two previous volumes were note-worthy for their diligent, constructive scholarship, has performed a ¯ genuine service for American Catholics in the work here under con-sideration. His well-documented study of the forthright Badin is a distinct step toward the proper appreciation of a character already held in high esteem though not as thoroughly understood as he deserves. A certain amount of studious (if not studied) controversy sur-rounds Father Badin, as is always the case with strong, virile char-acters. It is the happy task of the author to champion the priestly pioneer by bringing to light the very sources of misunderstanding. Badin emerges from the investigation convincingly unscathed, a man of gigantic but not overdrawn proportions facing very real problems. In a word, Badin is depicted as truly worthy of the honor that was 'his, both as the first priest ordained in the United States and as a venerated missionary still marvelously active in his declining years. Tracing the early development of American Catholicism through the eyes of the sacerdotal frontiersman, the writer enables his audience keenly to perceive numerous pastoral problems and the way in which the missionary must face them. Native ingenuity, a priestly educa-tion continued through life under tremendous handicaps, advice from far distant theologians--all play a part in the picture. The connec-tion between such problems and controversy surrounding Badin is obvious enough to the student of American history. But the religious reader cannot avoid the reflection that Badin could not have faced the challenge so well and for so l~ng a time unless he drew down tremendous graces by a sincerely zealous life and by continual prayer. If Badin faced problems, social, moral, canonical, and civil in character, he also faced the prejudice, intolerance, and bigotry of the incredibly misinformed and the violently emotional irreligionists of his day. H~ faced this latter group quite' positively by making the Catholic position clear in sermons, in conversation, in letters, and in the press. He sustained, moreover, those disagreements which unfortunately arise between people who are. trying to work for a common cause when the proper course of action is not clear. And the import of 121 BOOK REVIEWS Review for Religious the present .volume is that he faced such conflicts reasonably, if firmly. There is no wonder that some little traces of misunderstanding still surround him in death. It is, however, a praiseworthy thing that his modern apologist has seen fit to put these elements into proper perspective. It must be noted, nonetheless, that historical research regarding Badin, so remarkably and painstakingly furthered by the. au.thor, has not completely solved certain mysteries. Among these are the reason for Badin's sojourn in Europe and an ad.equate explanation of his temporary life as a Dominican novice. The author's conjectures on these two points seem possibly to go beyond the bounds of scholarly limitations superbly maintained in the work as a whole. The book will unquestionably repay the careful study of the serious historian as well as the more cursory reading of the mature religious. Its narrative for the most part flows smoothly and its message is pertinent not only as satisfying an historial need but also as an incentive to the apostolic spirit of the discerning reader. --MATTHEW E. CREIGHTON, S.J. CONTEMPORARY CHURCH ART. Text by Anton Henze and Theodor Filthaut. Translated from the German by Cecily Hastings. Edited with a preface by Maurice Lavanoux. 64 pages of text, 125 full page photographs of American and European churches, statues, vestments, etc. Sheed and Ward, New York. 1956. $7.50. "Art reflects the thinking of the times," so the age-old adage aptly describes the historical development and progress of man's theoretical and practical application toward intellectual and structural beauty, form, and function. But there are two trends stemming from this adage that indicate different directions of analysis. The one considers the general crass materialism of today's thought materialized in the plain, low, sprawling, accent-on-the-materials-used type of art and architecture; the second is a sincere and earnest effort to unite and utilize man's noblest religious aspirations in an entirely new approach (as opposed to historicism), seeking worshipful entrance and devotional proximity via the liturgy to the altar of God: Introibo ad altare Dei. It is this "renewal of the creative manifestations of our time for the greater glory of God" that typifies Contemporary Church Art and recommends itself warmly to the layman as well as the priest, religious, artist, and teacher in the matter of church art. 122 March, 1~57 ~00K ANNOUI~CEMENT~ In "The Potentialities 6f Modern Church Art and Its Position in History" and "Church Art and the Liturgy" (two essays comprising the major part of the text), the authors, Anton Henze and Theodor Filthaut respectively, elaborate this theme. They define the nature and purpose of church art, sketch its history, analyze its anomalies in present times, and discuss the relationship between society and the Church and its imagery in the twentieth century. Using as their points of reference the ll~lediator Dei of Pope Pius XII and the Instructio de arte sacra of the Supreme Congregation of the Holy Office, the authors set out intelligently by positive instruction to check and correct the sterile sway of pure design and sentimental trash ("the enemy of faith") and encourage action to work for a renewal of "that artistic climate which must be a prelude to a sane outlook in matters of religious art." Particularly recommended are the brilliant, lucid plates which make up the greater part of the book, though it is a shade ~hy this side of fulfillment in that there are no plates in color. But there is an element of freshness in the variety of the selections of type and top-ography, including an ample representation .of American examples that is almost electrifying. These pictures truly speak a thousand words, at once removing stubborn obstacles of ignorance and prejudice and creating an eager desire for a v.igorous renewal of the creative manifestations of our time--"to make that renewal possible for the greater glory of God." Contemporary Church Art discloses the locus of contemporary church art.--l'~o\\',-~.RD .l.X'IAND

Issue 17.2 of the Review for Religious, 1958. ; A. M. D. G. Review for Religious MARCH 15, 1958 Teaching Brothers . Pope Plus XII Religious and Psychotherapy . Richard P. Vaughan A Sense of Balance . Robert W. Gleason Pattern for Religious Life . Da.ie~ J. M. Ca~aha. The Might of ~ood . c. A. I-lerbst Summer Sessions Book Reviews Communications (~uestions and Answers Roman Documents about: Movies, Radio, Television Seminarians and Religious The Role of the Laity VOLUME 17 NUMBER 2 RI::VII:::W FOR RI::LIGIOUS VOLUME 17 MARCH, 1958 NUMBER 2 CONTI::NTS THE HOLY SEE AND TEACHING BROTHERS . 65 SUMMER SESSIONS . 72 RELIGIOUS AND PSYCHOTHERAPY-- Richard P. Vaughan, S.J . 73 A SENSE OF BALANCE~Robert W. Gleason, S.J . 83 COMMUNICATIONS . 90 OUR CONTRIBUTORS . 90 THE PERFECT PATTERN FOR RELIGIOUS LIFEm Daniel J. M. Callahan, s.J . ' . 91 THE MIGHT OF GOD--C. A. Herbst, S.J . 97 SURVEY OF ROMAN DOCUMENTS~R. lq. Smith, S.J . 101 BOOK REVIEWS AND ANNOUNCEMENTS: Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 112 QUESTIONS AND ANSWERS: 7. Sisters Overworked . 121 8. Elimination of Silence .¯ . 122 9. Illegitimacy and the Office of Local Superior . 123 10. True Meaning of Tradition in the Religious Life .124 11. General Councilor as Treasurer General . 126 12. Unsuitable Spiritual Reading . 127 REVIEW FOR RELIGIOUS, March, 1958. Vol. 17, No. 2. Published bi-monthly by The Queen's Work, 3115 South Grand Blvd., St. Louis 18, Mo. Edited by the Jesuit Fathers of St. Mary's College, St. Marys, Kansas, with ecclesiastical approval. Second class mail privilege authorized at St. Louis, Mo. Editorial Board: Augustine G. Ellard, S.J.; Gerald Kelly, S.J.; Henry Willmering, S.J. Literary Editor: Robert F. Weiss, S.J. Copyright, 1958, by The Queen's Work. Subscription price in U.S.A. and Canada: 3 dollars a year; 50 cents a copy. Printed in U.S.A. Please send all renewals and new subscriptions to: Review for Religious, 3115 South Grand Boulevard. St. Louis 18. Missouri. The Holy See and Teaching Bro!:hers A LETTER BY Pope Plus XII, dated March 31, 1954, and addressed to Cardizial Valeri, prefect of the Sacred Congre-gation of Religious, discussed the nature and dignity of the teaching brothers' vocation. The official Latin text of this letter is in Acta Apostolicae Sedis, 46 (1954), 202-5. Several English translations have appeared in our country. C, ornmen-tarium .pro religiosis, 33 (1954), 150-61, published the Latin text, with some annotations by Father A. Guti~rrez, C.M.F., and some interesting background. According to the Commentariurn, the procurators general of~i~!ght institutes of teaching brothers have the custom of meet-ing.~.' in Rome and discussing their mutual problems. The insti-tutes are: Christian Brothers; Christian Brothers of Ireland; Marists; Marianists; Brothers of Christian Instruction mel; Brothers of the Sacred Heart; Brothers of St. Gabriel; and the Xaverian Brothers. The main point discussed in their meeting in the spring of 1953 was the problem of vocations to their institutes, and especially the very delicate problem of mis-understanding by the clergy. Deeply concerned about this prob-lem, the procurators general de.cided to ask His Holiness for an official statement concerning the nature, .dignity, and value the teaching brothers' vocation and apostolate. Thus, with the approval of their own superiors and of the Sacred Congregation of Religious, they addressed a letter to the Pope. The French text of their letter, dated October 15, 1953, is given, in. the Commentarium /~ro religiosis. The Annotations Since Father Guti~rrez' remarks serve as a so~rt of brief commentary on the papal letter, the Gommenlarium publishes them immediately after the letter. It seems better for our 65 TEACHING BROTHERS Review for Religious purpose, however, to incorporate his principal points into this introductory background material because this will help to appre-ciate the' content of the papal letter, as well as of the letter addressed to the Pope by the procurators general. The principal points stressed by Father Guti~rrez are these: (1) The teaching brothers are religious in the full sense of canon law. (2) They have a special divine vocation, which is approved and specially protected by the Church. (3) Their apostolate of teaching is given to them by the Church itself; and the Church recognizes this apostolate as a higher call than Catholic Action. (4) The object of this apostolate is to form good men, good Catholics, and leaders; and this is accomplished not only by having excellent schools and teaching methods, but also and especially by teaching Christian doctrine and morality. (5) Since the pontifical institutes of brothers have received from the Holy See a commission to teach religion, they have a .right to exercise this apostolate within the limits of canon law. (6) One sign of the fruitfulness of the brothers' apostolate of teach-ing is the number oi: ecclesiastical vocations among their alumni. On the last point, Father Guti~rrez gives some interesting statistics concerning seven it~stitutes of teaching brothers with a total professed membeiship of 31,006. Of their former pupils who were still living in 19~3, there were 10 cardinals, 218 bishops, 31,938 priests, and 11,398 seminarians. I. Letter of the Procurators General Most Holy Father: The undersigned procurators general of eight institutes of teaching brothers lay at the feet of Your Holiness their respect-ful homage as loyal and obedient sons; and, in full agreement with the officials of the Sacred Congregation of Religious, they beg you graciously to consider a problem which their superiors are now making efforts to solve, that is, the misunderstanding by certain members of the clergy of the usefulness and canonical 66 TEACHING BROTHERS status of our vocation as lay religious men engaged in the teach-ing apostolate. Recalling the provisions of canon law (c. 107), Your Holi-ness declared to the religious' assembled in an international congress at the end of the Holy Year, I950, that "Between the two states--clerical and lay--which .constitute the Church, there falls the religious state." As religious with simple vows, our profession places us in the humblest category of the religious state. We are religious in so ~ar as we tend toward the perfection of charity by the practice of the ~three vows of the state of per-fection; we are laymen inasmuch as we have deliberately offered to God our sacrifice of~th_e priestly dignity and of the spiritual privileges which priests enjoy in order to concentrate all our activity on one apostolate alone: the Christian education of youth. This apostolate wa~ entrusted to us by the Holy Church. It is "a tedious work and a thankless task,''~ as Your Holiness pointed out when speaking to the m~sters of the French uni-versities on April 10, 1950; -But divine Providence. has con-tinually blessed such work and has rewarded it with the most noble of harvests through the priestly and religious vocations which spring up in our schools. "It is an unassailable fact that the number of p~iestly voca-tions is, if not the only criterion, at least one of the surest criterions for measuring the strength and fruitfulness of a Catholic school or of any Catholic educational institution." This is the judgment Your Holiness pronounced on May 28, 1951, at an audience marking the fifth centenary of the College Marc-antonio Colonna. The statistics on this subject which we have. the honor submitting to Your Holiness are based on the most recent research and are of such a nature as to console the heart of the Holy Father by showing in just what proportion the labors 6¸7 TEACHING BROTHERS Review for R~ligious teaching brothers contribute to the increase of the clergy through-ou~. the entire world. These results would be even more noteworthy if the nu-merical growth of our own institutes permitted us to answer all the appeals we are constantly receiving for the further expan-sion of our present works and for ventures into new fields of apostolic endeavor. We here touch upon the unfortunate problem which we wish to bring to the attention of Your Holiness. In many places our recruiting is hindered and the perseverance of those whom we do recruit is jeopardized by the misunderstanding or the opposition of certain members of the clergy. These ecclesi-astics are ignorant, or appear to be ignorant, of the canonical status of our vocation as well as of the mission which the Church, by its approbation of our institutes, has confided to us. In Appendix No. 2 0f this petition, we recount to Your Holiness some of the fallacious arguments disseminated against ui and some of the methods used in certain regions to turn young men away from our novitiates or to direct toward the clerical state some of our own religious even though already bound by perpetual profession. We thought, Most Holy Father, that a word from the Chair of Truth would-be most helpful to us in our efforts to refute these fallacies, to break down the prejudices which they engender, to encourage and guide souls of good will somewhat confused by these false ideas. The recent yearly congress of the Union of Teaching Brothers held at Paris--the report of which we beg you to receive as a humble testimony of our loyalty--seemed an appro-priate occasion for addressing the present petition to Your Holiness. Confident of the gracious welcome it will receive from the head of Christendom and the father of all religious and implor-ing your blessing, very respectfully we profess ourselves once 68 March, 1958 TEACHING BROTHERS more Your Holiness's most humble and obedient sonsR. ome, October 15, 1953. II. Letter of Pius XlI to Cardinal Valeri Beloved Son, Health and Apostolic Benediction: The procurators general of eight religious institutes of brothers, whose special mission is the instruction and education of youth, have presented Us with an official report of the annual meeting of the French provinces of their institutes, held last year at Paris, in order to inform Us of what had been accom-plished there and what they hope to accomplish in the future. At the same time, they besought Us in a submissive and respect-ful spirit to give them paternal instruction and to point out to them the best means to increase their numbers and to achieve the happiest results in their recruitment of vocations. That is what We gladly do in succinct form by means of this letter. And in the first place, We congratulate them very much, because We know with what zealous and untiring will these brothers are fulfilling the mission confided to them, a mission that can be of the greatest assistance to the Church, to the family, and to civil society itself. Indeed, their work is of great importance. Boys and young men are the blossoming hope of the future. And the course of events in the years ahead will depend especially upon those young men who are.instructed in the liberal arts and every type of discipline, so that they may assume the direction not only of their private affairs but also of public matters. If their minds are illumined by the light of the gospel, if their wills are formed by Christian principles and fortified by divine grace, then we may hope that a new gen-eration of youth will era"" t, appily triumph over the difficulties, beil -esently assail us a:ad which by its I e can establish a better and health. It is Our grent c~. ~nat these religious institutes are laboring to that end, guided by those wise rules 69 TEACHING BROTHERS Review for Religious which their founders have bequeathed to their respective insti-tutes as a sacred inheritance. We desire that they perform this task not only ~vith the greatest alertness, diligence, and devotion, but also animated by ~that supernatural spirit by which human efforts can flourish and bring forth salutary fruits. And specif-ically We wish that they strive to imbue the youth confided to them with a doctrine that is not only certain and free from all error, but which also takes account of those special arts and prodesses which the present age has introduced into each of the disciplines. But what is most !mportant is this, that they draw super-natural strength from their religious life, which they ought most intensively to live, by which they may form to Christian virtue the students committed to their care, as the mission confided to them by the Church demands. For if this virtue were relegated to a subordinate position or neglected entirely, 'neitl~er literary nor any other type of human knowledge would be able to estab-lish their lives in rectitude. In fact, these merely human attain-ments° can become effective instruments of "evil and unhappiness, especially at the age "which~ is as wax, so easily can it be fashioned to evil" (Horace, De arte l~Oetlca, 163). Therefore, let them watch over the minds and souls of their pupils; let them have a profound understanding of youth-ful indifference, of its hidden motivations, of its deep-seated drives, of its inner unrest and distress, and let them wisely guide them. Let them act with vigor to drive away at once and with the utmost determination, those false principles which are a threat to virtue, to avert every dange~ that-can tarnish the brightness of- their souls, and to so order all things about them that while the mind is being illumined by truth, the will may be tightly and courageously controlled and moved to embrace all that is good. While these religious brothers know that the education of youth is the art of arts and the science of sciences, they know, 70 March, 1958 TEACHING BROTHERS too, that they can do all these things with the divine aid, for which they pray, mindful of the word of the Apostle of the Gentiles: "I can do all things in Him who strengthenth Me" (Phil. 4:13). Therefore, let them cultivate their own piety as much as they can, as is only right for those who, although not called to the religious priesthood, yet have been admitted to the lay form of the religious life (c. 488, 4). Such a religious institute, although~ composed almost entirely of those who by God's special calling have renounced the dignity of the priest-hood and the consolations that flow therefrom, is all the same held in high honor by 'the Church and is of the gr.eatest assist-ance to the sacred ministry by the Christian formation of youth. On a previous occasion we turned our attention to this subject, saying: "The religious state is in no sense reserved to either the one or the other of the two types which by divine right exist in the Church, since not only the clergy but likewise the laity can be religious" (Allocution to the meeting of re-ligious orders held at Rome, AAS, 1951, p. 28). And by the very fact that the Church has endowed laymen with this dignity and status, it is quite plainly signified to all that each part this holy militia can labor, and very ~ffectively, both for its own salvation and that of others, according to the special canonical rules and norms by which each is regulated. Wherefore, let no one lack esteem for the members these institutes because they do rmt embrace the priesthood, or think that their apostolate is less fruitful. Moreover, it is afact well known to Us that they gladly encourage the youths com-mitted to their care for instruction and education to embrace the priesthood when it seems that" divine, grace is calling them. Nor is there any lack of instances of their former pupils who now adorn the ranks of the episcopate and even the Sacred College of Cardinals. These religious institutes merit and de-serve Our praise and that of the whole Church; they deserve, also, the good will of the bishops ~and" the ~ clergy, since they give them their fullest support, not o.nly in providing a fitting 71 TEACHING BROTHERS education for youth, but also in cultivating the vocations oi~ those students whom divine grace attracts to the sacred priest-hood. Therefore, let them hold to the way upon whichthey have entered, their vigor increasing day by day; and one with the other religious orders and congregations to whom this work has been confided, let them devote themselves to the instructior~ and education of youth with peaceful an~d willing souls. As a pledge of the divine help, which" we implore for them with earnest prayer, and as a testimony of Our personal benevo-lence, we lovingly impart the apostolic blessing to you, Our beloved son, and to each of the superiors of these institutes, to their subjects and to their pupils. Given at Rome, at St. Peter's, on the 31st day of the month of March, of the year 1954, the sixteenth year of Our pontificate. SUMMER SESSIONS [EDITORS' NOTE: The deadlinefor summer-session announcements to be included in our May number was March 1. Since the May number is the last one to be published before the summer sessions begin, it will be useless to send us further announcements for 1958. We wish to take this occasion to make one candid remark. In our November, 1957, number, page 32~, we outlined several specifications to be observed in draw-ing up summer-session announcements. Most deans who sent us announcements either completely or partially ignored these specifications. May we suggest that someone who reads this magazine might call his or her dean's attention to this?] St. Louis University will feature an institute in liturgical music: Gre~gorian Chant and Polyphony, June 9-13. During the six-week summer session, June 17 to July 25, there will be graduate courses .in the Theology .of the Mystical Body and in Moral and Ascetical Theology, together with undergraduate courses in Sacred Scripture, Divine Grace and Corporate Christianity, and in other topics. For further details write to: Department of Religion, St. Louis University, St. Louis 3, Missouri. Registration for the summer session at St. Bonaventure Uni-versity will take place on June 30. Classes will extend from July 1 until August 7. Special attention is called to the School of Sacred Services for the sisters. The purpose of this program is to afford teaching sisterhoods an opportunity of broaderiing and deepening their knowledge of religion and of acquiring a scientific and scholarly (Continued on page 81 ) 72 Religious and Psycho!:herapy Richard P. Vaughan, ~.J. THE PAST TWO decades have seen an ever-increasing awareness of the p~esence of mental illness in our midst. Newspapers and magazines have served as media to educate the public. As a result, the person who previously had been ac-cepted by his family and friends as "just naturally odd" is looked upon as mentally disturbed and in need of psychiatric care. The usual treatment of twenty or thirty years ago, which consisted of relegating the peculiar member of the family to the back of the house or excusing his presence by an embarrassing wink, has to a great extent given way to the realization that the emotion-ally and mentally ill can be helped only by adequate psychiatric treatment: Within the cloister and the convent, however, this changing attitude has been slow to make its appearance. Many superiors recognize signs of mental disorder in one or more ot: ¯ their subjects, but they are hesitant even to consider the pos-sibility of psychiatric aid. In general, they will exhaust every other possible source-of assistance before they will send the subject to a psychiatrist. If one stops to analyze this distrust, a number of reasons come to mind. Sources of Negative Attitudes In the first place, this negative attitude toward psychiatry is partially due to the historic role of the priest. From the earliest days of the Church, the clergy have been the accepted pastors of souls. The very notion of pastor implies a duty to guide and direct. Since there was no other source of profes-sional guidance until quite recently, the full burden of this duty fell upon the shoulders of the priest. It became the accepted practice for the faithful to seek his help when confronted with the vexing problems of phobias or compulsions as well as in their strivings toward spiritual perfection. As a matter of fact, many looked upon these purely psychological disorders as spiri-tual difficulties. 73 RICHARD P. VAUGHAN Review [or Religious This attitude has persisted uniil our own day. It is espe-cially prevalent among priests, brothers, and sisters. Even though experiende has shown that most prie.sts are not equipped to deal with pathological emotional disturbances, many religious cling to the outdated view that the priest should be the sole ~source of assistance. They are convinced that spiritual guidance and the frequent reception of the sacraments are the best remedies for neurotic disordeks. Psychiatric care is deemed necessary only in those cases where the individual can no longer live in the religious community. A further source of antagonism is tl~e materialistic and anti-religious philosophy held by some of the most important psy-chiatrists. Foremost among these is Sigrnund Freud, who. has done more to shape psychiatric thought than any other individual. Unfortunately, most rdligious have heard only of Freud's errors. They have made no attempt to understand his valuable contribu-tions to the science of treating the mentally ill or to sort out his scientific findings from a biased and i'rreligious philosophy, which came as an after-thought. They summarily dismiss Freud's works on the false assumption that their sole topic is sex in its basest form. This view has led to a condemnation of the scien-tific as well as the philosophical teachings of Freud. Since most psychiatrists are Freudian to a degree, a distrust for the whole profession has resulted. Finally, there are the often-quoted examples of seemingly immoral advice given by some psychiatrists. One of the traits of the mentally ill is a resistance to treatment. It sometimes hap-pens that this resistance takes the form of trying to undermine the reputation ot~ the therapist. If this can be successfully ac-complished, the neurotic feels justified in discontinuing treatment. Thus, he sometimes either consciously or unconsciously misin-terprets the words of the psychotherapist. This misinterpreta-tion gives rise to some of the stories of immoral suggestions offered during 'the sessions ot: therapy. Of course, it cannot be 0 74 Marck, 1958 RELIGIOUS AND PSYCHOTHERAPY said that this is true in every instance.~ Undoubtedly, thereare genuine cases of psychiatrists advocating sinful actions. Such advice does not, however, constitute good therapy. It is not the function 0~ the psychotherapist to make moral judgments 'for his patients. It is rather a sign of incompetence. However, just as there is a certain amount of incompetence in the other branches of medicine, so too we should expect it in psychiatry. We do not condone such incompetence, but look forward to the day when it will be eliminated. The s01ution to the problem is not to ~ondemn the whole .profession, but to know the qualifications of the psychotherapist to whom we refer a patient. Church's Position As can r~eadily be seen, the three above-mentioned sources of hostility toward psychiatry as a medium for treating mental illness are the product of personal attitudes and personal ex-perience. They in no way express the official view of the Church. Up to a few y~ars ago, the Church had not as yet officially indicated her position in regard ~o psychiatry. She prudently and cautiously waited before making any statement. The nega-tive views that were prevalent among Catholics some ten or fifteen years ago simpIy reflected the personal attitudes of a large percentage of the clergy. In 1953 th~ Holy Father, Pius XI.I, at the Fifth Congress of Psyhotherapy and Clinical Psychology concluded his address to the delegates with these words: "Further-more, be assured that the Church follows your research and your medical practice with warm interest and best wishes. You work on a terrain that is very difficult. Your activity, however, is capable of achieving precious results .for medicine, for the~ knowledge of souls in general, for the religious dispositions of man and for their development. May providence and divine grace light your path!" These words represent an official statement of the Church. They certainly indidate anything but a negative and hostile attitude toward the arduous work oi: the psycho.therapist. 75 RICHARD P. VAUGHAN Review for Religious Types of Psychiatry In general, therapy for the mentally ill takes two forms: one which is strictly medical and one which is psychological. The medical approach makes use of such means as brain surgery, electric shock tre~i~ment, and the use of drugs. This approach is entirely in the hands of medical specialists. The second ap-proach, which is called psychotherapy, makes use of a continuing series of interviews. This latter approach is not limited exclu-sively to the medical profession. At present, not only psychia-trists but also psychologists and psychiatric social workers are practicing psychotherapy. In a number 0f instances, the mem-bers of the latter two professions practice psychotherapy under the supervision of a psychiatrist, because of the physical impli-cations involved in many cases of mental illness. With those who are so seriously ill that little personal con-tact can be established, the purely medical techniques are used until such a time as psychotherapy can be profitable. With the less seriously disturbed, some psychiatrists make use of a com-bination of psychotherapy anddrugs, while others look upon drugs as a crutch and prefer to depend entirely upon psycho-therapy. It is this latter type of treatment toward which numer-ous religious are so antagonistic. If the only technique used by psychiatry were the administration of drugs or surgery, there would probably be much less oppogition to it. Psychotherapy If one surveys the history of mankind, it becomes apparent that a type of psychotherapy has been practiced for centuries. It seems safe to say that people have always had problems that they were unable to solve without the help of others, and these problems disturbed their emotional equilibrium in" varying de-grees of seriousness. The writings of ancient Greece and Rome tell of troubled individuals seeking advice and aid from the wise and learned. From the very beginnings of the Church, people brought their troubles and problems to the priest. In past 76 RELIGIOUS AND PSYCHOTHERAPY generations, most had a dlose friend with whom they could dis-cuss their most intimate affairs. The help derived from these above-mentioned sources came not only from the advice given by the friend, priest, or learned counselor, but also from the relationship that was established through numerous sessions of conversation and from the insight into the problem that the disturbed party g~ined through the very act of talking about it. However, because of a lack of knowledge and skill in deal-ing with human emotions and feelings, those consulted fre-quently found themseives at a loss to help those who sought their assistance. With the development of scientific methods in psychiatry, men discovered that they could apply the results of their in-vestigations to the emotionally and mentally ill and thus aid those who had previously been immune to all known sources of help. In this manner, psychotherapy, as it is known today, was born. One practices scientific psychotherapy when he car~ analyze an emotional disorder and then during the course of his dealings with the afflicted person apply the psychological techniques that are the product of fifty years of clinical experi-ence and research. The good therapist must have learning, skill, and experience. Basically, therefore, psychotherapy is nothing more than the age-old practice of aiding others through communication, but now built upon a scientific foundation. It has the added factor that the therapist has a psychological knowledge and skill which his predecessor lacked. Morality and Psychotherapy Since religious men and women are by no means free from emotional and mental disorders, the development of psycho-therapy should have offered a welcome solution to a very vexing and persistent problem. However, owing to the previously mentioned factors, a negative and hostile attitude arose among religious toward the whole movement. As a result of this at-titude, today when a religious superior is faced with the necessity of seeking psychiatric help for a subject, he frequently hesitates 77 RICHARD P. VAUGHAN Review for Religious for a "considerable length of time, questioning the advisability of such a step. Because of the seemingly close connection between religion, morality, and psychiatry, the superior sees in psycho-therapy a potential danger to the faith and religious vocation of the subject. Psychiatric aid has, therefore, become in most instances a last resort. For the most part, this attitude is built upon a false notion of the nature of psychiatric treatment. The treatment of mental illness pertains to the science of medidine. Just as there are specialists in the fields of surgery, obstetrics, and internal medicine, so too there are specialists in the area of mental disease. The specialist in this branch of medicine is the psychiatrist. His training, which consists of three years of concentrated study and work with the mentally ill over and beyond his general course in medicine, adequately equips the psychiatrist to treat the mentally ill. His auxiliaries, the psychologiit and psychiatric social worker, likewise have an in- ¯ tensive training; but the orientation of their studies restricts their activity to psychotherapy and diagnostic testing. The religious who .is psychotic or neurotic is just as sick as the religious with a heart or stomach disorder. And he is just as much in need of treatment. He, therefore, has an equal righ~ to the specialized services of those who have been trained to treat his particular disorder. In all probability, unless he does obtain this specialized care, his condition will grow progressively worse. In view of this fact, the emotionally afflicted priest, brother, or sister is certainly justified in making a request for psychiatric care. And in those cases where the mentally ill are unable to make such a request because of their disorder, superiors have the obligation to see that these sick religious obtain specialized treatment. We are all bound to preserve our life and health. Severe mental diseases sometimes hasten death, and in almost every instance undermine physical health. More-over, mental health is equally as important as physical health for happy and efficient living. The superior, therefore, who disregards the condition of a severely neurotic or psychotic sub- 78 March, 1958 RELIGIOUS AND PSYCHOTHERAPY ject because of an erroneous prejudice against psychiatric treat-ment works a gross injustice upon the afflicted religious. Any Psychiatrist? Granted that a religious is given permission to seek psy-chiatric treatme.nt, the next problem that presents itself deals with the particular therapist to whom the religious is sent. In brief, should a priest, brother, or sister seek the services of any psychiatrist? Obviously, some psychiatrists have a'better reputa-tion than others, just as some heart specialists have a better repu-tation than others. Thus, it seems needless to say that religious should seek out the best possible psychiatric treatment available in the area. This means that the therapist should be competent in his profession.One of the foremost characteristics of a com-petent psychiatrist, in addition to knowledge and skill, is a deep understanding and respect for the person of his patient. These two factors result in a relationship between the patient and the therapist that becomes the cornerstone of successful treatment. Understanding and respect naturally include an appreciation of the religious and moral convictions of the patient, since these are an integral part of'his ipersonality. Thus, contrary to the thinking of a number of priests and sisters, the competent psychiatrist does not try to undermine the faith and moral principles of his patient but rather accepts these convictions. He knows that he has had no specialized training in religion and morality which would qualify him as an authority in these areas, Furthermore, he looks upon these areas as foreign to his "function as a professional man. Should a religious problem arise with a patient, he sends the patient to a specialist; namely, the priest who is a trained theologian. Thus, any conflict that might arise between morality and psychiatry is the product of incompetency rather than the natural outcome of the psychotherapeutic process. A Catholic Psychiatrist? One of the questions which is most frequently asked is whether a Catholic should seek the services of a Catholic psy- 79 RICHARD P. VAUGHAN Review for Religious chiatrist in preference to those of a non-Catholic. This question is especially pertinent when one is dealing with a religious who is in. need of psychotherapy. If there is a choice between two psychiatrists who are equally skilled, but one is a Catholic and the other is notl then it would seem that the better choice would be ~he Catholic. The reason for such a choice does not rest upon moral issues, but rather upon the need for full under-standing of the patient. A Catholic psychiatrist is in a much 'better position to understand the religious life and all its implications than the non-Catholic. Thus he is more likely to be able to offer greater assistance to the mentally-ill religious. However, it sometimes happens that a particular non-Catholic psychiatrist has a deep interest in priests, brothers, and nuns and, as a result, has spent considerable time and effort in trying to gain an appreciation of the religious life. In such instances, it may well be that the non-Catholic psychiatrist is equally as well equipped to treat the religious as the Catholic psychiatrist. It should also be noted that the fact that a psychiatrist is a Catholic does not mean that he is a good psychiatrist and capable of treating religious. Some Catholics have little understanding of or sym-pathy for the religious life. In those few cases where religious and moral problems are deeply interwoven with the neurotic co.ndition, the Catholic psychiatrist who is well versed in his faith is in a considerably better position to help the religious patient than the non-Catholic, because he has a better understanding of what his patient is trying to convey to him. It is needless to say that in these instances the priest with training in psychotherapy is in a unique position. Unfortunately, however, there are very few priests who have sufficient skill and experience in psychotherapy. In the majority of psychological problems found among religious, however, faith and mo.rality play a relatively minor role. Generally speaking, the roots of the disorder spring from those periods of life which preceded entrance into the convent 80 March, 1958 RELIGIOUS AND PSYCHOTHERAPY or cloister. The conflicts" and problems that have to be faced are of such a nature as to be experienced by any patient, re-gardless of faith or walk of life. In these instances, psycho-therapy aims at helping religious get at the source of the neurosis and then change the patterns of thinking and feeling that pro-duce the condition. Thus, for many emotionally disturbed religious the non-Catholic psychiatrist who has some under-standing of the religious life is adequately equipped to handle treatment. Conclusion The pr~actice of psychotherapy is a rapidly developing method of treating mental illness. Because of certain negative attitudes and a lack of understanding, many religious hesitate to make use of it or turn to ~t only as a last resort. As a result, numerous priests, brothers, and sisters needlessly continue to suffer untold anguish from the various forms of mental and emotional illness. In as much as mental and emotional dis-turbances disrupt the whole personality and hinder advance in the spiritual life, this usually unfounded distrust of psychiatry is in all likelihood damaging the growth of the religious 'spit:it in our country. Summer Sessions (Continued from page 72) understanding of the teaching of the Church. Further information will be gladly supplied by the Director of Admissions, St. Bona-venture University, Olean, New York. The Theology Department of Mai'quette University will offer two non-credit summer institdtes from June 30 to July 12. An institute on canon law for religious will be conducted by Father Francis N. Korth, S.J., J,C.D., a specialized lecturer and consultant in canon law. The institute will provid~ a thorough course in the current church law for religious. Although the lectures are designed especially for superiors, mistresses of novices, councilors, bursars, and others engaged in administrative or governing functions," other religious would profit from the course. These lectures will be held in the mornings. In the afternoons an institute on prayer will be 81 SUMMER SESSIONS conducted by Father Vincent P. McCorry, s.J, author, professor, and spiritual director. The purpose of the institute is strictly prac-tical: to provide for an interested group such exposition and direction as will enable the individual religious to practice mental prayer with greater fidelity and profit. Campus housing for the institute par-tidipants will be the new Schroeder Hall. For further information write: Director of Summer Institutes, Marquette University, Mil-waukee 3, Wisconsin. Graduate courses in theology leading to the Master of Arts degree will also be offered. The two introductory courses i:or those students entering the graduate theology program are: Fundamental Theology which will be taught by Father Bernard .L Cooke, S.J'., S.T.D., of Marquette University, and the Church of Christ to be conducted by Father Cyril O. Vollert, s.J., S.T.D., professor of theology at St. Mary's, Kansas. For advanced students, The Unity and Trinity of God will 'be taught by Father John J. Walsh, s.J., S~T.D., of Weston College, Weston, Massachusetts; and Father R. A. F. MacKenzie, S.J., S.S.D., of the Jesuit Seminary, Toronto, Canada, will conduct the course on Special Topics in Scripture. For further information about the program write to: The Graduate School, Marquette University, Milwaukee 3, Wisconsin. In the Canadian capital, the Pontifical Catholic University of Ottawa offers courses in its summer school, July 2 to August 6, leadin~ to the degree of Master of Arts in Sacred Studies. The curriculum stresses the kerygmatic presentation ot: theology. It is planned particularly to meet the needs of sisters and brothers teach-ing religion, and of novice mistresses or others giving religious or spiritual instrudtion. These courses are also open to students work-ing toward other degrees. The summer school offers a separate series of courses in sacred studies in which the language of instruc-tion is French. For the sacred studies prospectus and the complete summer school announcement, write: Reverend Gerard Cloutier, O.M.I., Director of the Summer School, or Reverend Maurice Giroux, O.M.I., Head of the Department of Sacred Studies, University of Ottawa, Ottawa 2, Canada. Immaculate Heart College, Los Angeles, California, will open a iix-week summer session on June 24. An extensive liberal arts program leading to the Bachelor of Arts and Master of Arts degrees will be supplemented by workshops in art, drama, language arts, and library science. T[fe curriculum of undergraduate courses lead-ing to a Certificate in Theology will be continued this summer. The Immaculate" Heart Graduate School will ina~ugurate a new depart-ment of religious education, offering a major ia theology and minors in Sacred Scripture or church history. Elective courses will be given in Catholic Social Thought and Liturgy. Designed especially to prepare teachers of religion ~•or high school and college, this program .is open to those who hold a Bachelor of Arts degree from an accredited college (with a major in any field) and. have sufficient (Continued on page 128) 82 A Sense Balance Robert ~X/. Gleasonr S.J. IT IS CHARACTERISTIC of Christian doctrine to maintain the delicate balance between extremes. Moreover, without los-ing hold of any aspect of a" complex truth, the Church unites all its elements in a synthesis that throws light on each of them. And the Christian himself is often called upon to do something of the same sort in his spiritual life. He has to tread a careful path between attitudes which are apparently opposed, though each of them reflects some truth. This di~i-culty is sometimes experienced when the Christian soul ap-proaches the antinomy between the natural and the supernatural or between what we migh't call the accent of optimism and the accent of pessimism in Christianity. For both currents, opti-mism and pessimism, have played an historic role in Christian thinking; and both seem destined to be with us for ~quite awhile. Each of these perspectives is capable of dangerous exaggeration', ~for Pelagianism is an overblown optimism and Jansenism is pessimism run riot. As an examl61e of a thoroughly unchristian pessimism, we might point to those words of the French novelist Andr~ Gide: "Commandments of God you have embittered my soul; com-mandments of God you have rendered my soul sick; will you never draw a limit? Will you go on forever forbidding new things? Is all that I have thirsted for as beautiful on earth, forbidden, punishable? Commandments of God you have poisone.d my soul." Gide was a tortured personality, even to the end of his life; and in these lines we can perhaps glimpse a reason for his unhappiness. For they reveal a fundamentally unchristian point of view, a thoroughly pessimistic point of view that perfectly reflects his Calvinistic background. In striking contrast to those lines are two sentences from St. John's Gospel which are almost startling in their optimism. 83 ROBERT W. GLEASON Review for Religious In the tenth chapter of that Gospel, Christ the Lord, the Alpha and Omega of truth, gives us a summary of His plat-form. "I am come that you may have life and have it more abundantly." In this direct utterance Christ enuntiates a posi-tion of relative optimism. He explains the purpose of His existence as Incarnate Word, both God and Man, and He explains it in terms of an increase of life---an optimistic point 'of view, surely. He put it in other words at other times, but they all come down to the same thing in the end. He also said: "Those who are well have no need of a doctor; I am come to the sick." And He said: "I am come to rescue all that which was in the act of perishing." But perhaps the clearest expression of His purpose is that simple declaration: am come that you may have life and have more of it." In that one line Christ compressed the whole spirit of what we might call Christian optimism. It has taken philosophers and theologians a good many years to unravel some of the implica-tions of the program summed up in these few words. God has planned a new life for us; He has planned to expand, to increase our capacity for living beyond any capacity we might have dreamed of. In fact, He has planned for us an entirely new grade of life~-known as the life of sanctifying grace. The story of Christ's coming we usually call the Gospels; and the Gospels, the e.vangels,are the great and good news, the announcement of the definitive victory of this new life over death, over sin, and over Satan. As the whole of human history unfolds before us centered in this momentous figure of Christ in whom God wrote the definitive chapter of the history of our salvation, we cannot but feel the optimistic position in which we Christians of these latter days find ourselves. The victory belongs to the Christian; that is the meaning of Christ. The victory over death, sin, and Satan is ours. Is ours, we must say, not will be ours, for Christ, our Victory, already exists. We have conquered in Him; and 84 Ma~'ch, 1958 A SENSE OF BALANCE the victory is ours for we ,are not separated from the conquering hero, rather we are closely united by physico-mystical ~bonds to Him who has the victory, who won it on Calvary. There is one of our race and family, one of .us, crowned with victory in the glory of the Trinity in heaven. And His victory i.s ours for He did not enter into it as an isolated individual alone, but as the Head of the Body, His Church, .of which we are mem-bers. The Head of the great column o.f humanity to which we belong has already entered upon His triumph; and, if we but remain united to Him, our victory too is assured and inevitable. After the conquest which was Calvary, then, there is really no place in the Christian life for a depressed pessimism. There is no place for a spirit of defeatism. There is no place for a small-spirited, mean-spirited mentality. We are the victors al-ready, and ours is a ~spirit of optimism. Despite this, life still has its dangers and its difficulties. The roses did not lose their thorns on Easter day. Because this is true, the Christian must be realistic about the dangers ~nd the difficulties of life. His traditional asceticism, maintained in a spirit of optimism, will preserve him from both'. But at bottom there still remain two fundamentally opposed ways of looking at life. One we have labeled pessimistic, and Gide's words exemplify it. The other we may call optimistic, and the words of St. John are its charter. The pessimistic attitude is negative. It is a depressed view 6f things ifi wh~ich the vic-torious Redemption which has already taken place appears to be forgotten. It might seem a~ though such an attitude could never creep into authentically Christian li~es, yet, since error is al-ways possible, even for the well-intentioned, such negati~,e at-titudes have not been entirely unknown even among earne'st Christians. It is surprisingly easy t6 drift into these" dangerous waters, particularly if one's theological perspectives are' awry. This will be clear if we think for a moment on the rigfi't and the wro_ng understandings of certain religious realities. 85 ROBERT W. GLEASON Review fo~" Religious Consider, for example, the way in which these two classes of souls, the negative and the positive, approach the great mystery of God. The negative ~oul will light at once upon certain isolated texts from Scripture and come up with a picture of God as a hard Master who reaps where He did not sow, who lies hidden in the shadows of our life, always prepared to fall upon us in a moment of surprise and seize us in some misdoing or sin. The God of these people is a hard God, ready at any moment to drag out the account books and show us our deficits, not omitting the idle words. Alas, if God takes to playing the mathematician, how few of us can endure. For as the De Pro/undis puts it: "Lord, if you take to numbering our in-iquities, who ot: us shall survive?" ,. The attitude of the op.timistic Christian, on the other hand, is quite different. He knows that God is the absolute Lord and Master, the unapproachably holy and just one, the transcendent, the totally.other. But He also recalls God's recorded definition of Himself, "For God is love." St. John gives Us this phrase, and St. John was neither pietistic nor particularly poetic. He was an excellent theologian, the best in this respect of all the evangelists; and his definition is inspired. God' is indeed a just God, but He is als0 a justifying God. He justifies us irz His sight by the free, undeserved gift of His grace. He is indeed a demanding God--"I am a jealous God"--but He is never hard, uncomprehending, or cruel. He is very demanding, and His demands are ever-increasing. But they all go in the same direction. For they all rgquire us to accept more from Him. God insists that we prepare ourselves, with His help, to receive His floods of generosity. He asks us, to be sure, for ~more--more acceptance, more readiness to receive the new gifts He has laid up for us. His demaads are the demands of one who loves, not the demands of a suspicious bank auditor. We see somewhat the same contrasts if we look at the way these two classes of souls regard man himself. For ~he 86 March, 1958 A SENSE OF BALANCE pessimistic soul, man is essentially/ a spoiled creature, a ruined, unbalanced creature all too heavily laden with the effects of original sin. Evil seems so often triumphant in him. Hell is always just around the corner. Satan appears to 'be the real victor in this world, and man is his victim. Man is a poor thing; his nature is fallen. The phrase "fallen human nature" is repeated even with a certain relish. Fallen indeed, but fallen and redeemed, replies the Christian soul. We cannot underrate the Redemption of Christ our God. Satan is not triumphant. His back was broken on a certain hill outside Jerusalem, and the victory of Christ is written large for all to see who have eyes to.look upon a crusifix. Man is no .ruined, spoiled .creature, half-demon and victim of his own determinisms. He is the spoils of the victory of Christ. He is the prize of the Redemption, won in the sweat and the blood and the tears of Calvary and valued at a great price, bought with no blood of oxen or goats, but with the blood of Him who is God. In. the center of :all creation stands Jesus Christ, and with Him stands man. We two, He and I, are members of the same race, members of the same family. Where sin did abound now grace does superabound. Grace it is which replaces sin at baptism and raises us to the heights of quasi-equality, where we can claim the friendship of the God of the Old and the New Testaments. We Christians are a family with a great tradition. We are wounded but remade and more marvelously remade, for God does not do a poor patchwork job when He repairs us. In our family we have legions of martyrs, men like us. We have legions of virgins, men like us. We have legions of con-lessors in our family, and t.hey have all put their merits at our disposal for this is only normal in a loving family. When we turn trrom the question of the meaning of God and of man to the third great problem of the spiritual life, the 87 ROBERT W. GLEASON Review for Religion,s meaning of creatures, we find the same two contrasting attitudes. For the negative, pessimistic soul creatures are all deformed, twisted beings with little value or meaning in themselves. They are only tenuous beings serving us as instruments. In general they are things to be feared, for they are all traps for the unwary soul. They all conspire to ensnare man and to destroy him. But the genuine Christian insight discovers in creatures.a meaning, and a dignity of their own; for they, too, are mirrors of God. The sacred humanity of our Lord is a creature; and, if it is a net, it is a net designed to catch and save us--that I may be caught by Christ, says St. Paul. The wine at Mass and the water at baptism and the oi! of 'confirmation . . . all are creatures. We live in a sacramental universe in which all crea-tures speak of God. For they are the means God has given us to form us as His children. They are called by" a wise and ancient writer "our viaticum," our sustenance during this period when we are on the way. It is on creatures that we practice our apprenticeship in the art of loving God. They do demand of us a wise, lucid, and generous choice; but they 'are not evil. We learn much about loving God from our use of them--a use that can take many forms from contemplation to absention. Creatures always have a role to play in our lives, and we cannot forget that we too have a role to play in theirs. We have to reconsecrate them to God and rededicate them to Christ, the Center and Owner of all cre~turedom. We have to bless them by our use and stamp them with the image of the risen Lord. Does not the Church write special blessings for such shiny new creatures as typewriters and fountain pens? In doing so she resp'onds to the age-old appeal of creaturedom for its redemption. For the very material world about us groans for the day of its liberation, and we are called upon to extend to it the effects of the Redemption.~ 88 March, 1958 ASENSE OF BALANCE Of course, with such different conceptions of the world, the two classes of souls we have been envisaging will regard the moral or spiritual life in very different lights. For the negative soul the moral life is a long battle, a series of prohibitions, an ever-expanding Decalogue that is purely negative. Above all, one must be on his guard to do nothing to .anger a God who is always ready for anger. Do nothing that can be punished . . and there is almost nothing that is not tainted in some fashion, and so punishable. Such a view, replies the truer Christian, is essentially in. adequate. The moral life consists above all in living, in doing something, in being something. It consists in life and an expansion of our divinized life so that we may live for God and gro.w in love and make our talents fructify. Virtues ire not negative dispositions but positive .dispositions. And prime among all the don'ts on that list is the one great and transcendently great do. "Thou shalt Love the Lord thy God." The spiritual life is not one long escapism. It is not a flight from life. It is a positive living of love for God and my neighbor. The Christian soul's apostrophe would run quite differently from Gide's. "Commandments of God," the Christian would say, "you are all so many-signposts on 'the road toward the lasting city; you point out the road to love and of developing life to foolish humanity. And if I but read you right, you are all so many declarations of love on the part of God for me. Commandments of God, you indicate and you preserve all that life has to offer that is beautiful and worthy of search. Without you beauty would dry up from the face of a scorched earth." The pessimist has an unrealistic view of God and the world, for he lives as though the Redemption had an incomplete efficacy. The realism of the Christian's optimism takes into account both his own weakness and the power of God who has conquered the world. The pessimist's view is an incomplete view and an incomplete truth; it needs to be completed with 89 COMMUNICATIONS a real assent to the truth of the Redemption, gloriously accom-plished. For an incomplete truth is a half-truth, and a half-truth is nearly as dangerous as a lie. Communica!:ions More on Delayed Vocations (See REVIEW Fog RELIGIOUS, May', 1957, page 154) Reveiend Fathers: The Congregation of Handmaids of the Sacred Heart of Jesus professes a special worship of reparation to the Sacred Heart of Jesus, above all in the Blessed Sacrament. This spirit of reparation is concentrated in daily adoration before the Blessed Sacrament exposed, and offered in an active apostolate in the education of youth, retreat work, catechetical instruction, and foreign missions. The spiritual training is based on the rules of St. Ignatius. The Handmaids have some sixty houses throughout the world. The mother house is in Rome. Mission work has taken 'root both in South America and in Japan. A future field of work is opening up in India. The foundress of the congregation, Blessed Raphaela Mary oic the Sacred Heart, was beatified in 1952, only twenty-seven years after her death. Her process of canonization is now,going on. Candidates are accepted up to the age of thirty. Those who wish to dedicate themselv'es to domestic work are accepted up to the age of thirty-eight. We accept widows. Our novitiate is located in Haverford, Pennsylvania. Private retreats, may be made there by a candidate to decide her vocation. Mother Maria Angelica Iq'an, A.C~J. Handmaids of the Sacred Heart of Jesus 700 East Church Lan~ Philadelphia 44, Pennsylvania OUR CONTRIBUTORS RICHARD P. VAUGHAN, an assistant professor of psychology at the University of San Francisdo and a staff member of the McAuley Clinic, St. Mary's Hospital, is currently engaged, in psychotherapy with religious men and women. ROBERT W. GLEASON is a professor of dogmatic theology in the Graduate School of Fordham University, New York. DANIEL J. M. CALLAHAN is professor of ascetical and mystical theology at Woodstock College, Woodstock, Maryland. C. A, HERBST is now a missionary in Seoul, Korea. 9O The Pert:ec(: Pa!:l:ern t:or Religious Lit:e Daniel J. M. Callahan, S.J. DIVINE REVELATION assures us of our elevation to the supernatural state and of'the o.rganism which equips us for life and action on that superhuman level. The question immediately presents itself: Who will inspire us to respond to God's .beneficence and supply the pattern for such a life? God predestines us to be, not creatures only, but His children through adoption and heirs of His beatitude. ~Voblesse oblige; rank has its obligations; nobility of station demands nobility of con-duct. As God's children we should resemble our Father in our conduct no less than in our nature, and such is the injunction placed on us by Christ: "~ou therefore are to be perfect, even as your heavenly Father is perfect" (Matt. 5:48) and resumed by St. Paul in his letter to the Ephesians (5:1): "Be you, there-fore, imitators of God, as very dear children and walk in love, as Christ also loved us." To imitate God we must first know Him, and this is one reason why He has manifested I-Iimself to us. in His Son and through His Son. It is by means of the Incarnation that the Son has revealed to us the Father. Christ, the incarnate Son of the Father, is God brought within human reach under a human expression, and in Him and through Him we know the Father. In reply to Philip's request: "Lord, show us the Father and it is enough for us," Jesus said to him, "Have I been so l~ng a time with you, and you have riot knowa Me? t~hilip, he who sees Me, sees also the Father . . . I am in the Fathe.r and the Father in Me" (John 14:8 ft.). To know and imitate God, we have only to know and imitate H~s Son, who i~ the expression at once divine and human of the perfec-tions of the Father. Jesus is perfect God and perfect, man, and under both aspects He is the ideal for every one, for religious most of all. 91 DANIEL J. M. CALLAHAN Review for Religio~ts He is the natural Son of Go,d, and it is His divine sonship that is the primary type or pattern of our divine adoption. Our filiation is a participation of His eternal filiation; through Him and from Him we share in divine grace, are in reality God's children and partake of His life. Such is to be the fundamental characteristic of our likeness to Jesus, the indispensable requisite for our sanctity. Unless we possess sanctifying grace, we are dead spiritually; and all that we can do is of no strict merit entitling us to our everlasting inheritance. We shall be coheirs with Christ only if we are His brethren through habitual grace. Here it may not be amiss to examine our appraisement of sanctifying grace, our prudence in safeguarding it, and our diligencd in its increment in our souls. Do we ~ippreciate its embellishing effects and how unlovely and helpless we are with-out it? Mortal sin alone despoils us of this precious treasure; and, because we are subject to temptation from within and from without, it is expedient, at least occasionally, to probe our atti-tude to sin, to the frailties and perhaps unmortified passions that induce it, and to the constructive measures to be adopted. Growth is the law of life, and it is through the cultivation of the theological and moral virtues that we are to fortify and expand our supernatural life. . Every least good action per-formed with the requisite intention by one in the state of grace, as well as every sacrament worthily received, effects in us an iricrease in grace and in all the infused virtues. Christ is in truth a perfect man, and in this He is for us the attractive and accessible model of all holiness. In an in-comparable degree" He practiced all the virtues compatible with His condition. He did not have faith in God, for this theo-logcal virtue exists only in a soul which does not enjoy the immediate vision of God, a vision that was Christ's privilege from the mbment of the Incarnation. He did, however, have that submission of will inherent in faith, that reverence and adoration of God the supreme truth that imparts to faith its excellence. Neither did Christ possess the virtue of hope in the proper sense, 92 March, 1958 PATTERN FOR RELIGIOUS LIFE since the function of this 'virtue is to enable us to ddsire and'to expect the possession of God and the means necessary for its attainment. Only in the sense that Christ could desire and expect the glorification of His body and the accidental honor that would accrue to Him after the Resurrection, could He have hope. Charity He possessed and practiced to a supreme degree: the purest love of the Father and of His adopted children in-undated His soul and motivated His activities. Love unites the wills of the lovers, fusing them into oneness of desire and con-duct. Christ's first act in entering into the world was one of ardent love: "Behold I come . . . to do Thy will, O God" (Matt. 10:7), and His subsequent life was the prolongation of His initial sacrifice: "Of Myself I do nothing He who sent Me is with Me; He has not left Me alone, because I do always the things that are pleasing to Him" (John 8:26 ft.). Our Blessed Lord's soul was adorned with all the moral vir-tues: humility, meekness, kindness, patience, prudence, jus-tice, temperance, chastity, fortitude, zeal, each in its own per-fection. His every least action glorified and eulogized His Father, and was the object of the latter's complacency, as voiced by Himself: "This is My beloved Son in whom I am ~ell pleased" (Matt. 3:17), a proclamation which covered everymome.nt and every deed of Christ's life. His actions as man, while in them-selves human, were divine in their principle, for there was in Him only one person, a divine person, performing all in union with the Father and in the most complete dependence on the divinity and therefore confdrring on the Father infinite glory. Religious, obligated by their state to strive for perfection, have need of an ideal, of a perfect pattern to be realized in their lives. Mere human beings are too imperfect. God in His divine nature seems too distant from us and beyond our repro-duction. The God-man is the consummate ideal for all, at all times, for childhood, youth, maturity; for the hidden, public, apostolic, and suffering life. There is no phase of human life' which He does not exemplify, illustrate, adorn, and enoble. 93 DANIEL J. i~I. CALLAHAN Review fo~" Religious Far from resembling the cold blueprint of the architect or the lifeless page of our favorite author, Jesus is always the most attractive and appealing man who lived in circumstances similar to our own; and, while He enlightens our mind, He awakens love and emulation in the will, meanwhile offering the necessary strength and the assurance of ultimate success. In our endeavor to fashion a Christlike character, obviously there is need of intelligent interpretation. As we turn over the pages of our New Testament, often we read of deeds that were the outcome of superhuman power and clearly beyond us. However, even in such instances we can fall back on the spirit and motive of these achievements. Christ used His infinite ¯ power, not for His selfish aggrandizement, but for the honor of the Father and the benefit of souls--a procedure within our finite reach and sedulously to be duplicaked. In our attempt to imitate Christ we are constrained by the nature of the case to reduce His traits to terms of human capability. We cannot, for instance, forgive sins against God; but we can pardon offences against self. We are unable immediately to cure the sick, but we can alleviate their sufferings by sympathy and kind-ness. We may not be permitted to spend the night on the mountain in prayer with Jesus, but we can cultivate the spirit of communion with God amidst our activities throughout the day and pray with attention when we do pray. We may not be in a position to teach with authority, but we can say a salutary word of instruction and counsel when occasion offers. We may not hope to die for mankind, but we can sacrifice our-selves for the convenience and happiness of our fellow religious. 'We are not called on to undergo the scourging and the crown-ing with thorns, but we are expected to endure a little pain or accept a humiliation without becoming ill-tempered and render-ing others miserable. We cannot redeem the world from sin, but we can exercise zeal in promoting the fruits of the redemp-tion by shunning sins ourselves and prudently doing what may be feasible to draw our neighbor to a better life. Thus, every- 94 March, 1958 PATTERN FOR RELIGIOUS LIFE where we can reduce our Lord's example to the humbler terms of ordinary life; and, out of the result, together with appropriate precepts from His moral teaching, we can construct for our-selves an ideal which, ever haunting our minds, is to be pon-dered and realized, or at least aspired to systematically in shap-ing our lives. "A Christian is another Christ" applies with' additional force to every religious. These have dedicated their lives to Jesus in order to share through sanctifying grace in His divine filiation and to reproduce by their virtues the features of His asceticism. To ambition a career so sublime, far frora being presumption, is God's eternal design for them and His sincere will Jesus said: "I am the way, and the truth, and the life. No one comes to the Father but through Me" (John 14:6). Such is the pattern faith proposes to us, truly transcendent and yet easy of access, since through grace we share in the divine filiation of Christ and our activity is supernaturalized. Clearly we keep our personality, remaining by nature merely human creatures. Our union with God, however intimate, is accidental, not substantial; but it in-creases in perfection the more the autonomy of our personality, in the order of activity, is effaced before the divine. If we "desire to intensify our intimacy to the extent that nothing interposes between God and us, we are to renounce not only sin and willfdl imperfection, but moreover we are to despoil ourselves of our personality in so far as it obstructs perfect union. It is such an obstacle when our self-will, our inordinate self-love, our suscepti-bilities lead us to think and to behave otherwise than in accord-ance with the divine will. The habitual attitude of soul which wills to keep in everything the proprietorship of its activities seri-ously hampers familiarity with God. We must, therefore, bring our personality to a complete capitulation before Him and make Him the supreme, mover of our thoughts, volitions, words, and actions, entire life. Only when we have divested ourselves of our excessive attachment to self and to other creatures, in order to surrender ourselves to God in absolute dependence on His good 95 DANIEL J. M. CA~LAHAN pleasure, shall we have attained to the perfect imitation of Christ and be able to say with St. Paul: "It is now no longer I that live, but Chrisf lives in me. And the life that I now live in the flesh, I live in the faith of the Son of God who loved me and gave Himself up for me. I do not cast away the grace of God" (Gal. 2:20-21). And we should apply to ourselves his plea to the Romans (12:.I): "I exhort you therefore brethren, by the mercy of God, to present your bodies as a sacrifice, living, holy, pleasing to God, your spiritual se~rvice. And be not conformed to this world, but be transformed in the newness of your mind, that you may discern what is the good and the acceptable and the perfect will of God." Christ is the head of the Mystical Body of which we are the members, and there should be identity of life and conduct in both. He has merited for us the courage and strength ¯ requisite; and divine revelation assures us that with Him, in Him, and through Him we are competent to travel the one and only way to the Father. Our persevering endeavor consequently should be to know Christ more thoroughly and more intimately through prayer, study, and our manner of life: "He who has My command-ments and keeps them, he it is who loves Me. But he who loves Me will be loved by My Father and I will love him and manifest Myself to him" (John 14:21). Love issues from knowledge, and love adjusts our daily conduct to that of Jesus. This was the mind of St. Paul when he reminded his converts of Ephesus that they were to be: "No longer children, tossed to and fro and carried about by every wind of doctrine devised in the wicked-ness of men, in craftiness, according to the wiles of error. Rather are we to practice the truth in love and to grow up in all things in Him who is the head, Christ . Be renewed in the spirit of your mind, and put on the new man which has been created acdording to God in justice and holiness of truth" (Eph. 4:14- 24). To accomplish in us this transformation is the precise pur-pose for which Jesus comes to us in Holy Communion. 96 The MighI: o1: C. A. I-.lerberI:, S.J. A meditation made at sea enroute to the Korean missions AS THE S. S. Fair/~ort plows her way through the wild Pacific a few thousand miles out of San Francisco, the thought that strikes one forcefully is the thought of the might of God. Religious seem not to emphasize this attribute of God so much, seem almost to de-emphasize it, in fact. It is rather God's love and mercy that occupy their thoughts and prayers. Yet in God's mind and in that of His Church, His almighty power stands out. "I believe in God, the Father. al-mighty, Creator of heaven and earth." The creator-creature relationship is most fundamental to all religion. Only the Al-mighty can create. In the creed, both in and outside of Mass, "almighty" is the only attribute of God mentioned at all. And how often the official prayer of the Church begins with "al-mighty!" The Old Testament is full of almighty God, the God of armies, and very, very often the God of the sea. As I sit here on the boat-deck reading the Invitatorium of the Office I pray: "His is the sea: for He made it" (Ps. 94:5). Only He could. One realizes that more and more as one looks out or~ the vast circle of water stretching away to the horizon in every direction. Yet those are only a few of the seventy million square miles of the Pacific. God reaches from end to end of it mightily, up-holding every particle of it by the word of His power. A great artist works miracles with his brush and a little pair~t. He tries to imitate nature. What a masterpiece the almighty Artist creates in each sunset at sea! Tonight, Hallo-ween, I watch the sun sink into mountains of gold and silver clouds and make the whole ocean a cauldron of blazing gold. There is no imitation of nature by this Artist; He is at play 97 C. A. HF_~BST Review for Religious creating the most exquisite origina!. The more delicate shades and colors come. as the evening deepens. This is the time for the most loving and awesome thoughts of God. Somehow, on this particular night, I cannot help thinking of the little lights flickering on each grave in southern Austria on All Souls' eve. As the last rich violet cloud is absorbed into the night up north toward Siberia, I think of the suffering, silenced Church behind the iron curtain. The moon is high in the east now, building a silvery bridge to the Philippines three thousand' miles from here. The shep-herdess of the night is queen over her flock of woolpack clouds. She is a type of Mary, our queen, reflecting the light of her Son as the moon does. The stars seem so near and companion-able out here so far away from home and everyone. The big-gest and brightest are the ones we long to see in the crown encircling the head of the Artist's virgin mother. We constantly hear of the power and destructive force of typhoons. We are running into the typhoon area now. Again, we are reminded of the might of God: God of old came in the whirlwind. We struck south several hundred miles in order to get away from the wild weather the equinox brings to the north Pacific but ran into a gale. As the wind thunders through the gear fore and howls through the rigging aft and one sees the angry ocean all around, one feels very small and helpless. The largest ship is a tiny toy in an angry ocean. It is good to be at peace with the Almighty out here. I think of the heavy toll the ocean has taken. How many a guardian angel has had to plead the cause of his charge in these depths! Perhaps the angel of the Pacific helped him. Countries have their angels to watch over them, the Scripture says. Should not these boundless waters have one, too? The Far East radio network out of Tokyo is telling us these days of the troubles in Egypt and the sinking of ships in the Suez Canal. Their number is zero compared with the burden 98 Marck, 1958 THE MIGHT OF GOD this north Pacific bears. What are the secrets of the sea? They have always enticed man. But to them again only the almighty mind of God can reach. One of the mates says there are eight thousand feet of water under this ship; ahead of us there are forty thousand and more. What lies down there and what goes on down there only God knows. Uncounted ships and men have perished here. Here the almighty Judge sat enthroned to pass the sentence of justice and mercy on many a lonely,child of God since Pearl Harbo.r struck. Only He and this restless, silent ocean know the anguish of those-days. Time means nothing to the great timeless One. But its mystery, too, confuses us. We have just crossed the one hundred and eightieth meridian and passed from Monday to Wednesday. There will be no Tuesday for us this week. But for us time is the stuff of which we make our eternity. God gave it to us for that and it goes by quickly. For wasted time and every idle thought we shall have to give an account. Such an occasion as this is like the year's ending. It gives us pause for some serious thinking on the value of time. Here one is impressed by almighty God's providence, too. Large albatross-like birds, "gooney birds" the seamen call them, have been following the ship since San Francisco. For hundreds, even thousands of miles now, they have been following: soaring, soaring all the while, never flying or exerting themselves. Beauti-fully colored little birds appear, too, just out of nowhere, catch-ing insects and feeding, then resting on the water. They are very content ' and carefree. ~At night they sleep on the sea. Naturally there come to mind some of the most consoling words the almighty Christ spoke in the Magna Carta He gave His Church: "Look at the birds of the air; they do not sow, or reap, or gather into barns; yet your heavenly Father feeds them. Are you not of much more value than they?" (Matt. 6:26). A school of porpoises went sporting by today. Their omnipotent Father has given them a happy disposition. They 99 C. A. HERBST are playful and friendly to men, yet are one of the few watery creatures a shark holds in dread. Then a whale went spouting by: big, showy, always attracting attention, but terrible, too, in his way, and almost the hero of the sea since Moby Dick. How big the Almighty has made him, the largest of all known animals, to supply so many products for man! In the evening, as I say the fifth glorious mystery, the Coronation of Offr Blessed Mother Queen,of Heaven, I look up into the big comfortable-looking clouds "over the East China Sea towards Nanking and Shanghai. I wonder what our Lady of China is thinking about tonight. A missionary to China wrote: "Our men are still rotting in Shanghai. They really must be suffering now because the winters in Shanghai are grim." Mary was assumed and crowned for China, too, even for today's China. This evening we are slipping through the East China Sea toward Korea. Off to the right over fifty miles of beautiful blue water to the northe~tst lie Nagasaki and Nagasaki Hill, the hill of the martyrs. Again I think ~f the might of God: how these poor frail men needed His .almighty arm to support them in the terrible torment they had to undergo. Three hundred years later came to the same spot a manifestation of might of another kind; August, 1945, brought the atom bomb that smashed this same Nagasaki to pieces. The power of God, at work in the death of the martyrs and the fissure of the atom, is also bringing a second spring to the Church in Japan. As we pass among the countless rocky islands along the west coast of Korea, mighty China lies four hundred miles to the west over the Yellow Sea. Its iron curtain closes her to Christ toda~ as her exclusiveness made her impenetrable to St. Francis Xavier four hundred years ago. But all things are pos-' sible to almighty God. The length of His arm is not shortened. The exquisite sunrise over the hills around Inchon Bay at the end of this voyage seems like a promise that in these Far Eastern lands the might of God will bring forth a rich harvest. I00 Survey oJ: Roman Document:s R. F. Smlth~ S.J. IN THE FOLLOWING pages there will be given a survey of the documents which appeared in the ~cta /Ipostolicae Se~/z's (AAS) during the months of October and Novem-ber, 1957. Throughout the article all page references will be. to the 1957 AAS (v. 49). Motion Pictures, Radio, and Television Under the date of September 8, 1957 (AAS, pp. 765-805), the Holy Father issued a lengthy encyclical which, is entitled IVIiranda/~r~rsus and which treats of the mass communication arts of the contemporary world. After an introduction wherein he gives the reasons why the Church must be interested in the matter of movies, radio, and television and outlines a brief history of previous papal documents on the subject, Pius XII begins the main body of the encyclical, dividing it into four principal parts which treat in succession the following topics: general norms for the movies, radio, and television; the movies; the radio; television. In developing the first principal part of the encyclical, the ViCar of Christ points out that God who communicates all good things to men has also. desired that men themselves share in the power of communication; human communication, therefore, is an activity which of its very nature possesses nobility and if evil is found in it, that evil can come only from the" misuse of human freedom. Because true human freedom demands that men use for themselves and communicate to others whatever augments vir-tue and perfection, it follows that the Church, the state, and the private individual have the right to use the communication arts for their differing purposes. It is blameworthy, however, to maintain that these arts may be utilized for the dissemination 101 R. F. SMITH Review for Religious of matter that is contrary to sound~mora!ity, provided only ~hat the laws of art are observed. Human art, the Pontiff remarks, need not perform a specifically ethical or religious function; nevertheless, if it leads men to evil, then it corrupts its own nobility and departs from its first and necessary principle. To avoid such evils the Church, the state, and the communication industries should cooperate with each other in working for the attainment of the legitimate goals of the communication arts; this is particularly necessary in the case of the cinema, the radio, the television, for each of these arts is a remarkably effective way of large scale communication. Motion pictures, radio, and television, the Pontiff points out, must first bf all serve the truth by. avoiding the false and the erroneous; they must also aim at the moral p'erfecting of their audience, and this especially in th~ case of those enter-tainment programs where vivid scenes, dramatic dialogue, and music are united and which, by appealing to the whole man, induce him to identify himself with the scene being presented. The power of these communication arts to affect the whole man together with the fact that these arts are destined not for a select audience but foi ~he great masses of the people leads the Holy Father to consider solutionsto the moral problems connected with these arts. He accordingly proposes three practical means by which the mass audience can be led to pass a mature judgment on the products of the communication arts and to escape being carried away uncritically by their superficial attractiveness. The first of these means is that of education, whereby men will be given the artistic and moral norms by which the products of communication arts can be ~orrectly evaluated. Accordingly, the Holy Father expresses the desire that training in the right .appreciation of motion pictures, radio, and television be in-cluded in schools of every kind, in associations of Catholic Action, and in parish activities. The second means is that care be taken that young people should not be exposed to programs 102 March, .I958 ROMAN DOCUMENTS which can harm them psychologically and morally. The third means is that in each country the bishops should set up a na~ tional office for the supervision of motion pictures, radio, and television. The second principal part of the encyclical then considers the problems of motion pictures in particular. The bishops should see. to it that the national office of supervision imparts needed advice and information concerning the movies and moral evaluations of current films should be published. The faithful should be reminded of their obligations to inform themselves of the decisions of ecclesiastical authorities ~ith re-gard to films. All those connected with the movie industry, from the exhibitor to the director and the producer, must be mindful of their duty of fostering morally wholesome produc-tions. Finally, the Holy Father urges that the approval and t.he applause of the. general public be generously given as a reward to those motion pictures that are really worthwhile. The third principal part of the encyclical concerns the radio. Listeners should admit into their homes, only programs which encourage truth and goodness. National Catholic offices for radio should attempt to keep the public informed of the nature of radio programs, and listeners should make known to radio stations and chains their preferences and criticisms. The bishops are encouraged by the Holy Father to increase the use of radio for apostolic and doctrinal purpose~, taking care, however, that such programs meet the highest artistic and technical, standards. The fourth part of the encyclical concerns itself with tele-vision which, among other advantages, has that of inducing members of the family to stay at home together. The obliga-tions with regard to television are the same as for the movies and for radio. In the conclusion to his encyclical the Holy Father encour-ages priests to acquire a sound knowledge of all questions per-taining to motion pictures, radio, and television; moreover, as 103 R. F. SMITH Review for Religious far as it is possible and usefu!, they should utilize these aids for their pastoral work. The same subject matter of the communication arts was the topic of the Pontiff's talk on October 27, 1957 (AAS, pp. 961-65), on the occasion of the blessing of the new quarters for the Vatican radio. In the course of his talk the Vicar of Christ pointed out that radio furnishes Christians a new means' for the better fulfillment of the command to preach the gospel to every creature; and he expressed the hope that the new and more powerful.radio station of the Vatican will prove a new bond of unity among the Christian community, since by its aid more peoples will be able to hear the voice of the Vicar of Christ. To Seminarians and Religious On September 5, 1957 (AAS, pp. 845-49), the Pope addressed a group of students from the minor seminaries of France. After encouraging them to look forward to their priesthood with the greatest of eagerness, he praised their clas- " sical studies as an unrivaled means of' developing penetration of judgment, largeness of outlook, and keenness of analysis. The Pontiff concluded his talk to the seminarians by extolling the value of minor seminaries for the good of the whole Church. On July 30, 1957 (AAS, pp. 871-74), the Sacred Con-gregation of Religious published an important decree, M'ilitare servitium, which henceforth will be the controlling legislation in the matter of religious who must undergo military service for at least six months. Full and exact knowledge of all the provisions of the decree can be obtained only by a direct study of the docu-ment, and no more than the principal points of the legislation will be noted here. According to the decree perpetual vows may not be taken unless a religious has already served his required time in the armed forces or unless it is certain that a given religious is immune from such service. During milit.ary sekvice temporary vows are suspended, though in given-cases the major superior can allow a religious to retain his vow~ during such service. 104 March, 1958 ROMAN DOCUMENTS In either case, however, the person involved remains a member of his religio~s institute and under the authority of its superiors. One whose vows are suspended during the period of mili-tary service may leave religion •luring that time according to the norms of canon 637, provided that he has declared his intention of leaving to superiors either in writing or orally in the presence of witnesses. The decree also gives directives concerning temporal possessions acquired during the time of military service and stipulates that between the conclusion of military service and the taking'of perpetual vows there must be a probation period which generally should not be less than three months. The final provision of the decree is to extend the above legislation, where applicable, to all societies liging in common, but without vows. The same Congregation of Religious issued on March 12, 1957 (AAS, pp. 869-71), a decree giving the norms for aggre-gation to the pontifical institute Re~ina 2V~undi. (For the nature and purpose of this institute, see REVIEW FOR RELIGIOUS, January, 1957, p. 25.) Aggregation places a house of studies of religious women under the patronage of the institute Regina Mun~/~" and allows the house the right to confer pontifical diplomas, with the reservation that the highest diploma can be granted only to those students who have studied at least one year at Regina 2"V~unc/i. The decree concludes by noting that a house of studies may acquire a special relationship to Regina 2V~unc/i by reason of a special act of recognition, which, how-ever, does not give the house the right to confer pontifical diplomas. By an apostolic letter dated December 27, 1956 (AAS, pp. 889-94), the Holy Father united the two parts of the Order of the Daughters of Mary Our Lady' under the new title, Order of the Company of the Daughters of Mary Our Lady. Two documents of the period surveyed were addressed to religious orders of men. The first was a letter from His 105 SMITH Review fo~" Religfous Holiness to Very Reverend Michael Browne, Master General of the Order of Preachers. Written on the occasion of the seven hundreth anniversary of the death of St. Hyacinth, the letter proposes the saint as a clear image of the apostolic work entrusted to the Dominican order. On September 10, 1957 (AAS, pp. 806-12), the Pope addressed the members of the general congregation of the Society of Jesus, recalling to their attention their ideals of loyalty and obedience to the Holy See. He urged superiors to be vigilant in their care for re-ligious observance and discipline. The Pontiff insisted on the need for austerity of life to be manifested especially by an observance of poverty involving not only a dependance upon superiors but a moderate use of temporal things and the priva-tion of many comforts. In conclusion the Vicar of Christ insisted, to his listeners upon the need to retain the Society's traditional monarchical form of government. For Laymen and Laywomen A large number of the documents published in AAS during October-November, 1957, were devoted to the role of the laity in the .life of the Church today. In a radio message deliv-ered September 15, 1957 (AAS, pp. 854-57), to the faithful present at the Marian shrine of Mariazell in Austria, the Holy Father touched briefly on the subject of the urgenc.y of the lay apostolate in the Church today; three weeks later on Oc-tober 5, 1957 (AAS, pp. 922-39), th.e same topic formed the subject matter of the long and important allocution which the Pope delivered to the Second World Congress for the Lay. Apostolate. The Pontiff began his allocution by framing and answering the question whether a layman who has an ecclesi-astical mandate to teach religion, and whose professional work is almost exclusively such teaching does not therefore pass from the lay apostolate to the "hierarchical" apostolate. The Holy Father replies to the query in the negative, for the layman possesses neither the power of orders 'nor that of jurisdiction. It is interesting to note that at the end of this part of the allocu- 106 Marck, 1958 .ROMAN DOCUMENTS tion the Holy Father refers to the possibility of re:establishing in the Church deacons who would have no intention of going on for the priesthood. His Holiness does not show himself unsympathetic to this idea, but nevertheless notes that the times are not yet ready for such a practice. The Pontiff continues by noting that it is wrong to dis-tinguish in the Church a purely active element (ecclesiastical authorities) and a p.urely passive element (the laity), for all the members of the Church are called to collaborate in the building up of the Mystical Body of Christ. Even apart from a scarcity of priests, the work of the laity is necessary, for the task of the "consecration of the world" is essentially the work of laymen, intimately associated as they are with the economic, social, political, and industrial life of the world. In showing the relations between the lay apostolate and Catholic Action the Pontiff begins by saying that the lay apostolate is the performance by the laity of tasks which derive from the mission given the Church by Christ. Accordingly, the apostolat~ of prayer and personal example and the Christian practice of one's profession are lay apostolates only in a wide sense of that word; the Pontiff emphasizes, however, that lay Christians who exercise their professions in an exemplary fashion perform an activity that is comparable to the best kind of lay apostolate in the stric~ sense of the word. Catholic Action, the Pope remarks, always bears the char-acter of an official apostolate of laymen. It cannot, however, claim for itself a monopoly of the lay apostolate, for alongside of Catholic Action there always remains the free lay apostolate. In this connection the Holy Father discusses a possible change in terminology and structure which may eventually be put into effect. According to this plan the term. "Catholic Action" would be used only in a generic, sense to signify the sum of organized lay apostolates recognized on the national level by the bishops or by the Holy See on the international level. Each individual movement would then be designated by its own proper and 107 R. F. SM~ Review for Religious specific name and not by the generic term "Catholic Action.;' Each bishop would remain free to admit or reject such or such an individual movement, but he would not be free to reject it on the grounds that of its nature it Was not Catholic Action. Observing that not all Christians are called to the lay apos-tolate in the strict sense of the word, the Pope then notes that the lay apostles will always form an elite, not indeed because they stand apart from others, but precisely because they can influence others. As such, they need to be given a serious formation; and this training of lay apostles should be taken care of by organizations within the lay apostolate itself, though diocesan and religious priests, secular institutes, and women religious should assist in this formation. The final part of the allocution is devoted to a detailed consideration of the many areas where lay apostles are urgently needed today; and the Roman Pontiff concludes his allocution by urging his listeners to conquer the world, but only by the weapons of Christ. On ~ugust 25, 1957 (AAS, pp. 837-45), His Holiness addressed thirty thousand members of the Young Catholic Workers. He spoke of his audience as a great hope for the Christian regeneration of the world and urged them to re-establish the Christian notion of work as the personal act of a son of God and of a brother of Christ for the service of God and of the human community. On September 29, 1957 (AAS, pp. 906-22), the Holy Father addressed the Fourteenth International Congress of the World Union of Catholic Organizations of Women, speaking on the mission and apostolate of women. Women's apostolate, he notes, must be rooted in the tru.th, that she comes from God; that she is an image of God;" and that h'er everlasting destiny is God. Not only has God created woman, He has also given her her proper physical and psych!cal structure. 108 March, 1958 ROMAN DOCUMENTS She has been given the gifts which permit her to transmit not only physical life, but also qualities of a spiritual and moral nature---and this not only to the children she bears, but to social and cultural life in general. In married life woman expresses the gift of oneself; this symbolization, however, of self-giving receives a higher form in consecrated virginity, for there her giving is more total, more pure, and more generous. Moreover, the Pope continues, woman belongs to Christ; accordingly no form of heroism or sanctity is inaccessible to her. This belonging of woman to Christ attains its perfect realization in the Blessed Virgin. If actual life sometimes reveals to what depths of evil woman can descend, Mary shows how woman in and through Christ can be raised above all .created things. In the exercise of the apostolate, says the Pontiff, woman finds herself in a welter of ideas, opinions, tendencies, and systems. She needs, therefore, a guide and a norm of judg-ment and action; and this she will find in the Church which is the guardian and interpreter of divine revelation. The aposto-late of woman, concludes the Holy Father, even when rooted in the above truths, will remain largely ineffective, unless it is inspired by a deep love of God that flows over into a universal and fruitful activity which seeks to bring all men into one fold under one pastor. In an allocution given on September 16, 1957 (AAS, pp. 898-904), the Vicar of Christ gave a moving allocution on the nature of Christian widowhood. The Church, he ob-served, does not condemn second marriages; neve~rtheless she has a special love for those who remain faithful to their spouses and to the perfect symbolism of marriage. Christian widow-hood is based on the conviction that death does not destroy the human and supernatural love of marriage, but rather per-fects and strengthens it. Doubtless after~death the juridical institution of marriage does not exist;¢~but that which con- 109 R. F. SMITH Review for Religious situted the soul of the marriage--conjugal love--still continues in existence, for it is a spiritual reality. If the sacrament of marriage is a symbol of the redemptive love of Christ for the Church, it may be said that widowhood is a symbol of the Church militant deprived of the visible presence of Christ, but nevertheless indefectibly united to Him. Socially too the widow has a definite mission to perform, for she participates in the mystery of the cross and the gravity of her comportment should show the message she carries: she is one who has through sorrow gained entrance to a more serene and supernatural world. "In times of trial and discourage-ment the Christian widow should strengthen herself by the thought of the Blessed Virgin who lived as a widow during the early years of Christianity and who by her prayer, interior life, and devotion called down divine blessings on the infant com-munity. Miscellaneous Matters By a decree of July 1, 1957 (AAS, pp.'943-44), the Sacred Congregation of the Sacraments announced that local ordinaries need no longe~ send an annual report to the congre-gation concerning the number of confirmations conferred in their territories by extraordinary ministers of that sacrament. On October 7, 1957 (AAS, pp. 954-58), the Holy Father spoke to a group of sick persons reminding them that they do not suffer alone, for Christ lives in them and makes of them in a real but mysterious sense tabernacles of His presence; moreover, they must complete the Passion of Christ by their suffering and the offering of their pain can preserve the in-nocence of many, recall sinners to the right path, assist the indecisive, and reassure the troubled. In a message dated August 5, 1957 (AAS, pp. 857-61), His Holiness wrote to a group of teachers meeting at Vienna that the Catholic teacher who perfectly exercises his profession I10 March, 1958 ROMAN DOCUMENTS performs an activity which is equal to the best lay apostolate', adding that this is true of those who teach in Catholic schools and almost more so of those teaching in non-Catholic schools. In a later letter dated September 18, 1957 (AAS, pp. 830-36), and directed to Cardinal Siri, President of the Italian Council of Social Weeks, the Pope urged the necessity of protecting the human values of rural life and stressed the need for an increase of faith in agricultural areas. On November 4, 1957 (AAS, pp. 966-69), the Holy Father addressed the parliamen-tary representatives of the European Coal and Steel Authority, congratulating them on the success of their work and expressing the wish that their accomplishments may lead to a greater federation ofEurope. On September 8, 1957 (ASS, pp. 849- 53), His Holiness addressed a group of dentists, showing a competent grasp of the latest phases of dentistry and manifest-ing a delightfully human side of his personality by his solicitude for children who suck their thumbs or bite their nails and by' his hope that the newly discovered method of painless drill-ing of teeth may prove to be really effective. The Sacred Consistorial Congregation issued three decrees by which it canonically established military xiicariates in Argen-tina (AAS, pp. 866-68), in Belgium (AAS, pp. 940-43), and in the United States (AAS, pp. 970-73). The Sacred Con- ¯ gregation of Seminaries and Uni~iersities by a decree of July 28, 1957 (AAS, pp. 975-77), canonically erected De Paul University, Chicago, as a Catholic University according to the norm of canon 1376; moreover, the faculty of music of the same institution was a~liated to the Pontifical Institute of Sacred Music in Rome. Finally, by the same decree the metropolitan archbishop of Chicago was made grand chancellor of De. Paul Catholic University. In the last document to be noted, an apostolic letter of May 9, 1957 (AAS, p. 823), the Holy Father announced the inauguration of an apostolic internhntia-ture for the country of Ethiopia. 111 Book Reviews [Material for this department should be sent to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] MARIOLOGY, VOL. II. Edited by Juniper B. Carol, O.F.M. Pp. 606. The Bruce Publishing Company, 400 North Broadway, Milwaukee 1. 1957. $9.50. This second volume of a most ambitious trilogy on Marian theology contains fourteen articles by some of America's leading theologians. The treatment is scholarly; the articles are well docu-mented; proofs are advanced soberly in an attempt to shed light, not generate heat. . Primarily a reference work, Mariology, Vol. II, covers the major fea'tures of Marian dogma: Mary s-- predestination, divine maternity, perpetual virginity, fullness of grace, knowledge, universal queenship, etc. Among the better parts of the volume are Father Cyril Vollert's two introductory essays, "The Scientific Structure of Mariology" and "The Fundamental Principle of Mariology." The latter serves as a natural basis for some of the articles that follow. Father John Bonnefoy's article "The Predestination of Our Blessed Lady" and Father Gerald Van Ackeren's "The Divine Mother-hood" should provoke discussion and stimulate theological specula-tion among readers of the book. The latter article contains a brief interesting account of modern Protestantism's attitude toward the Mother of God which is worthy of study. Since the volume's bent is less devotional than scientific, the reader should not expect from it what the editor and his contributors did by no means intend. This second volume offers the reader considerable insight into the past progress and present status of the science of Mariology; it makes a distinct, and quite co~ivincing, apology for Mariology's place in the traditional theological dis-ciplines. Religious and priests will especially profit from a thoughtful reading of the book. Seminarians and teachers will find in it a concise and ready reference work on the more important tenets of Marian dogma as it has developed to this day. But for the study of Marian devotion we must await Volume III. To prove the numerous theses presented in Mariology, Vol. II, the individual authors invoke the Church's magisterium, Scripture, tradition, and theological reasoning--the traditional approach. The 112 BOOK REVIEWS general method of presentation is excellent; it is orderly and clear. If there be a flaw in this mode of argumentation, it will probably be found in the scriptural interpretations advanced by some of the theo~ logians in this volume. Quite briefly, they fail to convince. This is especially true of the treatment given the oft-invoked text of Genesis 3:15, which, according to Father Wenceslaus Sebastian, refers to Mary alone "and that in the strict literal sense" (p. 355). The case for Mary's prerogatives as found in the Old Testament seems in this article--fis well as in some others--to be somewhat overstated. But these are slight blemishes on the canvas. No better reason for this entire series can be assigned than that employed in a more specific context by Father Francis Connell. At the conclusion" of his article on Mary's knowledge, he asserts: "And so it is not unprofitable to seek some definite ideas on Mary's knowledge, since a study of this kind helps us to understand the sub-lime dignity of the Mother of God and inspires us to be more ready to seek through her intercession the wisdom and the understanding that we need in the journey of life" (p. 324). What Father Connell remarks about Mary's knowledge may legitimately be predicated of the other facets of her unique personality and character, about which a volume such as this affords us all the opportunity to learn more and more.--THo.x~AS G. SAVAGE, S.J. MANUAL FOR NOVICES. By Felix D. Duffey, C.S.C. Pp. 232. B. Herder Book Company, 15 South Broadway, St. Louis 2. 1957. $3.50. Father Duffey is to be congratulated on his book Manual for Novices. As the title indicates, the book is written primarily for novices and those who have the care of novices; but it is pertinent, profitable, and of interest even to those formed religious who have been away from the novitiate training for a number of years. Is not a good treatment of the vows always a welcome book for our spiritual reading! Manual for Novices is geared to a better understanding of the three vows and their corresponding virtues, which we know to be the essence of the religious life. Father Duffey's thesis is that novices should be carefully schooled in the science of the vows; they should know what the vows entail, what is demanded by the rules and con-stitutions that they might enter the life of the vows with "minds pre-pared." Thus the novitiate is a place where the novice is to form 113 BOOK REVIEWS Review for Religious the proper religious attitudes, where each novice has ample time to test himself and to be tested to see if he can live the life of the vows. It is a time to consider and pray over the great privileges and duties of being a vowed laborer with Christ; /~ time to examine his intention and motives and even to purify them if necessary; the novitiate is a time to understand himself as he has never understood himself before and establish a correct hierarchy of valui~s based on Christ, the model of the vows. Father Duffey tries to give, and quite successfully too, the moral and canonical demands of the vows together with a doctrinal back-ground and ascetical incentive for the faithful living out of the vows. He emphasizes over and over again that the vows are a supernatural way of life led in imitation of Christ; they are something positive, and not a series of "suffocating denials" nor a legalistic ladder to heaven. The living of the vows gives the religious freedom from creatures to do God's will. It is on this positive character of the vows that novices should fix their minds and hearts, for it is the vows that permeate the whole day of the religious! The-book is well planned. There are twelve interesting chapters dealing" with such subjects as: The Novitiate, The Religious Life, Perfection, The Meaning of a Vow; two chapters on each of the three vows; one on Authority and Obedience, which is a very fine treatment of the duties of superiors; and a final chapter on Religious Profession. As the book stands it is broad enough to embrace all spiritualities. It is not meant to be a substitute for the instruction that the master or mistress is accustomed to give, but rather a complement to that instruction. The novice has a source to which he can go if he wishes to refresh his knowledge. The great insistance on the dynamism of the vows as the religious way of living in imitation of Christ is to be commended. "The chap-ters on chastity and obedience are especially well done and bring out the positive character of the vows exceptionally well. However,' the chapters on poverty fall short when compared with the treat-ment of the other two vows. In general the book is instructignal, motivational, full of good common, as well as supernatural, sense. It will be easily understood by the novices. Like a good teacher, Father Duffey repeats his key ideas throughout the book and frequently makes a summary of what has been seen in various chapters. In all the book is most worth-while, highly recommended, and will repay with. interest the time one spends reading it.--RALPH H. T~.LK~N, S.J." 114 March, 1958 BOOK REVIEWS THE YOKE OF DIVINE LOVE. By Dom Hubert Van Zeller, ¯ O.S.B. Pp. 238. Templegate, Springfield, Illinois, 1957. $3.75. The tireless pen of Dom Hubert has, in this small volume, pre-sented another challenge to comfort-loving nature, this time taking for his audience the seekers after conventual perfection. He makes it clear from the outset that he is not writing merely for monks, and certainly not exclusively for those of Benedictine Rule, but for all religious, men and women, though the medium through which he aptly chooses to impart his lessons and deliver his frank and kindly blows is Benedictine vocabulary culled from the wisdom of St. Benedict and his greatest interpreter St. Bernard, The whole concern of his book, as he tells us in the preface, is to show how to work up from the fundamentals of religion, prayer, reading, silence, labor, and enclosure to God and not inward toward self. Such a caution is of vital interest to all religious; and they will eagerly submit to Dom Hubert's admoni-tions, delivered with a freshness and candid realism not too often encountered in spiritual treatises. The volume might almbst be ~ermed a "Book of Sentences," or another version of The Following of Christ, with its many incisive, diminutive paragraphs. Thus the first chapter on Supernatural Motive of less than nine pages is presented in gixty-two thought-packed para-graphs. Any one of them might serve as an outline for a more pro-found meditation. And almost a good third of them would present the thesis of the book, the yoke of divin~ love, in a nutshell. There is always love in the background to give light and warmth whenever it does not appear explicitly or at the head. But it is not an easy doctrine of love the book preaches. It can and does issue startling warnings. "The heart of the monk, if it deviates from the love of God alone, can become an unquiet evil. It wanders, looking for rest and finding none. It fastens on other hearts and drains them of the love of God. If it shrivelled up in solitude it would be a waste enough, but the heart that has tired of the love of God and that hungers still for love is a menace." Dom Hubert tells us exactly what his method in writing the book will be. "What we have to do is to find principles common to most religious orders and examine them in the light of love, prayer, and faith. To agree on foundations is at least a start." From' this humble beginning he develops a gripping code of religious life as he finds it substantially presented by all religious founders. The Yoke of 115 BOOK ANNOUNCEMENTS Review for Religious Divine Love, a clever title for the book that follows, is broken down into three minor "books" treating of the religious life, prayer, and community life. Each of these essential constituents of religious life is reviewed with a freshness and vigor that opens the eyes of the reader to a number of surprising subterfuges and alibis that even sincere religious may construct for themselves to escape the more exacting pressures of the yoke of love. One might cite countless instances of plain-spoken axioms of religious living which in one form or another bear out the author's verdict: "The trouble about renouncing the world is that it comes back in another form. You bar the windows of your cell against it, and it comes up through the boards of the floor. You throw it out by the door, and it comes in through the ventilator." It appears that this candid volume to be truly appreciated had better be read first cursorily, with many a smile and more than one mea cull~a, and henceforth be left on the desk or priedieu as a vade mecum for the purpose of snatching now and then tiny crumbs from its pages to be refreshed by its invigorating frankness. More than one reader will be disappointed at the lack of definite references to the many scripture passages cited. St. Thomas, too, St. Benedict, and the Fathers are frequently quoted by name only. ~ALoYSIUS C. KEMPER, S.J. BOOK ANNOUNCI:MI:NTS THE BRUCE PUBLISHING COMPANY, 400 North Broadway, Milwaukee 1, Wisconsin. Conferences on the Religious Life. By Aloysius Biskupek, S.V.D. You will find these conferences refreshing and original both as .re-gards the topics chosen and as to the treatment accorded them. Some of the unusual topics are: The Religious Habit, Patrons, The Refectory, Living the Mass, Sick Religious. The author is forthright in his treatment. Part of his answer to those who say that they cannot meditate reads as follows: "Meditation requires the exercise of memory, mind, and will; the use of these faculties is wholly or partially impossible in the case of infants, mental defectives, and insane persons. Does any one who claims he cannot meditate classify himself as belonging to these categories?" Pp. 204. $3.50. Live in the Holy Spirit.By Bruno M. Hagspiel, S.V.D: This is a book" of conferences onthe religious life written for religious 116 l~larch, 1958 BOOK ANNOUNCEMENTS women. The author speaks with the authority 6f one who has done much work for religious women and knows their virtues as well as their faults. It is a modern book and does not omit to discuss modern topics such as motion pictures, radio, television. Pp. 170. $3.50. You. By Father M. Raymond O.C.S.O. Living in an age that looks on the individual as expendable and negligible, we have great need to realize anew the dignity, sublimity, exalted vocation, and priceless character of even the least of the children of men. Father Raymond emphasizes these truths not in the abstract but in the concrete; not as applied to some one else but to you. His exhortations, . each chapter is a fervent exhortation, are addressed to both religious and lay people. There are no chapters applicable only to religious, and only one (14) intended specifically for parents. It makes encouraging spiritual reading. Pp. 301. $4.50. My Sunday Reading. A Popular Explanation and Application of the Sunday Epistles and Gospels. By Kevin O'Sullivan, O.F.M. We have all heard the Sunday Epistles and Gospels oftener than we care to admit. Do we understand them? This .book serves as an excellent introduction to such understanding. It is written primarily for the layman, but even the religious can profit by a study of this volume. Pp. 345. $5.00. A Christian Philosophy of Life. By Bernard J. Wuellner, S.J. We are guided on our journey through life on earth by the light of reason and by the light of faith. Both are necessary, and both should come into play many times each day. Both also need to be developed. As we may grow in faith by the study of revela-tion, so we perfect reason by the study of philosophy. If you have had the advantages of a college education, you will find Father Wuellner's book an excellent refresher course in philosophy; if you have not, it will give you a brief introduction to the most significant course a Catholic college has to offer. A great merit of the book is that the author does not hesitate to appeal to revelation to supplement the findings of reason. Here is a book which a religious can afford not only to read but to study. Pp. 278. $4.25. Angels Under Wraps. By Edward. Vincent Dailey. A book of stories, all about angels. They are interesting and enjoyable, and it would be surprising if they did not increase your devotion to your own guardian angel. Pp. 149. $2.95. 117 BOOK ANNOUNCEMENTS .Review for Religious FIDES PUBLISHERS, 744 East 79th Street, Chicago 19, Illinois. One in Christ. By Illtud Evans, O.P. The author accurately describes this collection of essays in these words: "The purpose of these pages is not to argue or to prove. It is simply to say that the life of the Church is the life of Christ continued in time and place, made available to men. The truths we believe are declared every day and the prayer of the Church (which is the prayer of Christ) exists to express them. The life of charity exists to make them incarnate here and now." Pp. 82. Paper $0.95. The Modern Apostle. By Louis J. Putz, C.S.C: Priests and religious will be interested in this book as a means to learn more about the modern lay apostolate and to help to spread this move-ment among the laity. It was written by a priest who has probably done more for this movement in America than any other. The material in the book first appeared as a series of articles in Our Sunday Visitor. Pp. 148. $2.95. Key. to the Psalms. By Mary Perkins Ryan. More and more lay people are beginning to discover the treasure of the Psalms. To help them Mary Perkins Ryan has written this book. She has made her own all the latest findings of the scripture scholars and has written a book that is both authoritative and popular. The translations of the Psalms are particularly excellent. Read this book and discover for yourself why the Church has always made the Psalms such a large part of her liturgical prayer. Pp. 187. $3.50. Together in Marriage. By John J. Kane. This i~ another volume in the "Fides Family Readers Series." It is of special interest to priests who are engaged in Cana Conference work and very suitable for the libraries of 'all houses for lay retreats. Pp. 154. $2.95, The Meaning Of Christmas. By A. M. Avril, O.P. Translated by S. D. Palleske. This is a volume of sermons that were orig-inally broadcast on the National "French Chain. Their subject matter is the Christmas cycle, from the first Sunday of Advent to the sixth Sunday after Epiphany. Pp. 153. $2.75. Going to God. By Sister Jane Marie" Murray, O.P. This is the first volume of a four-year series of textbooks in religion for high schools. The series bears the title "The Christian Life." These books are the product of much thought, study, planning, and con-sultation with fifteen experts in the fields of theology, Sacred Scrip- 118 March, 1958 ~BOOK ANNOUNCEMENTS ture, education, the apostolate, and art. All four of the volumes are to be available by the summer of 1958. Before adopting a new set of texts for the religion classes in high school~ be sure that you examine these new books. Pp. 430. GRAIL PUBLICATIONS, St. Meinrad, Indiana. Pope Plus XII and Catholic Education. Edited by Vincent A. Yzermans. We owe a debt of gratitude both tb the editor and to the publishers for collecting in d single volume twenty-two addresses of Pope Plus XII on Catholic education. Teachers will find in them encouragement, wise directives, and much matter for fruitful examination of conscience. Pp. "180. Paper $1.00. B. HERDER BOOK COMPANY, 15-17 South Broadway, St. Louis 2, Missouri. The Sacred Canons. A Concise Presentation of the Current Disciplinary Norms of the Church. Volume I, Canons 1-869; Vol. II, Canons 870.2~14. Revised Edition. By John A. Abbo and Jerome D. Hannan. The purpose of this commentary on the Code of Canon Law is explained in the preface: "The work was begun to answer in some degree the spontaneous demand for a better knowledge of ecclesiastical law that has arisen in~ English-speaking countries among religious who are not clerics and among laymen, especially those engaged in the professions." Vol. I, pp. 871; Vol. II, pp. 936. $19.00 the set. P. J. KENEDY & SONS, 12 Barclay Street, New York 8, New York. Handbook of Moral Theology. By Dominic M. Priimmer, O,P. Translated by Gerald Shelton. Adapted for American usage by John Gavin Nolan. This is0 an English compendium of the justly celebrated four-volume Latin edition. It requires no gift of proph-ecy to predict that it will prove very popular with priesis, sem-inarians, and any who have frequent occasion to familiarize them-selves with the moral teachings of the Church. Pp. 496. $4.00. Maryknoll Missal. If you are looking for an English missal, you will want to examine this one, the first to be published since the recent decrees simplifying the rubrics. It is dom. pletely up-to- . date, and the translation is in modern English. References have been reduced to a minimum. It is a very handsome and convenient missal. Pp. 1699. 119 BOOK ANNOUNCEMENTS Review ]or Religious LONGMANS, GREEN & COMPANY, INCORPORATED, 55 Fifth Avenue, New York 3, New York. Catholicism and the Ecumenical Movement. By John M. Todd. Introduction by the Abbot of Downside. Mr. Todd, author, as-sistant editor of the Downside Review, and radio commentator, writes for both Catholics and non-Catholics. His aim is: "(1) To inform Catholics of the nature of the ecumenical problem and of the solu-tions that are offered by the non-Catholic world; (2) To inform non-Catholics of the reasons for the contemporary (Roman) Catholic attitude to the problem, and to show how a Catholic layman ap-proaches the situation today." Pp. 111. Paper $1.50. THE NEWMAN PRESS, Westminster, Maryland. God's Bandit. The Story of Don Orione, Father of the Poor. By Douglas Hyde. The author, a newspaper reporter by training and temperament, writes the dramatic story of a priest possessed of an immense love of the poor and unfortunate. To promote his work he founded four religious congregations, of which the principal one is the Sons of Divine Providence. As a boy he spent two years with St. Don Bosco. As a priest he was on intimate termswith St. Plus X. He died in 1940 and already many legends have grown up around his memory. It is probable that we shali one day honor him as a saint, for the causeof his beatification has been introduced in Rome. Pp. 208. $3.50. New Life in Christ. By Ludwig Esch, S.J. Translated from the German by W. T. Swain. The author spent forty years working for youth and in' this very comprehensive book gathers together what he has learned so that others may profit by his experience. There are four main divisions. ¯ The Fundamental Principles Gov-erning Our Growing Up in Christ, Our Life in Christ, The Growth of Life in Christ, and Maturing in Christ. Any of the problems that youth must meet today you will find treated in these pages. The book will be useful not only for youth but also for all those who have to assist in their training and education. Pp. 294. $4.50. SHEED & WARD, 840 Broadway, New York 3, New York. Martyrs from St. Stephen to John Tung. By Donald Attwater. Here are fifty-eight graphic and gripping accounts of martyrdom. They will make many a saint you know only as a name come to life for you and, as a result, become a real influence in your life. Pp. 236. $4.00. 120 March, 1958 QUESTIONS AND ANSWERS The Roots of the Reformation by" Karl Adam; Marriage and the Family by F. J. Sheed; Confession by John C. Heenan; The Rosary by Maisie Ward; The Devil by' WC'a[ter lCarreI[, O.P., and Bernard Leeming, S,J. These are the first five books of a new series called "Canterbury Books." They are paper-covered books that average one hundred pages and sell for seventy-five cents. They treat their subject matter in greater detail than is possible in a pamphlet but more concisely than a full-length book. They are to be on religious topics and are intended for both Catholics and inquiring non-Catholics. The Making of Church' Vestments. By Graham Jenkins. Part One details the history of the liturgical vestments. Part Two gives easy-to-follow instructions abundantly illustrated on how ~o make church vestments. Pp. 32. $0.95. The New Guest Room Book. Assembled by F. J. Sheed. Illus-trated by Enrico Arno. Here we have a miniature library guaranteed to contain something to please any taste. Pp. 448. $7.50. ( ues ions and Answers [The following answers are given by'Father Joseph F. Gallen, S.J., professor canon law at Woodstock College, Woodstock, Maryland.] When you repeatedly state that sisters are overworked, don't you realize that almost universally the blame is cast on their superiors? And yet what can the superiors do? Are they to blame for the num-ber of Catholic children to be educated? for the opening of new schools? for the vacation schools? for the added demands of modern education? The fact that sisters are overworked is an evident and incontro-vertible fact, and the harmful effects are equally evident. The sense of the remarks on this point has never been that superiors are wholly to blame but that they can do something to lighten the burden. This thought is also completely evident and has been expressed by many others. "In my opinion, a policy almost heroic adopted by certain superiors is deserving of signal praise, that is, the refusal to accept 121 QUESTIONS AND ANSWERS Review for Religious new works, certainly useful, but which would overwhelm their religious men or women. A more cogent reason is that these religious are already overburdened as they become too few to accomplish the works already accepted which become progressively more compli-cated. The religious who is overburdened, exhausted, iaervous is in danger not only of doing his work poorly but, what is more serious, of being unable to draw spiritual profit from the time of prayer pre-scribed by the constitutions. He thus falls into activism, and there is no need to demonstrate here that this is the contradiction of the . primary and common purpose of the state of perfection" (Reverend A. Pl~, O.P., ztcta et Documenta Congressus Generalis de Statibus Per-fectionis, II, 146). "Superiors should be forbidden to accept new foundations unless they are able to staff them in such a way that their subjects are given the leisure needed for their own souls. What 'is needed are fervent foundations, not mere physical buildings in which a few religious, overwrought and exhausted, live and work in a frenzied round of activity. I believe that the cause of the Church would prosper far more with fewer buildings and projects, erected at the cost of the religious spirit, and with more prayerful religious" (Reverend F. Rice, C.P., ibid., III, 517). "Overwork will inevitably pull down the sl~iritual life. It is al-most impossible to live up to the ideals of the religious life when we are launched upon a troublesome sea ill-prepared and ill-equipped. Careful training and a good, broad education will do much to obviate this and so help considerably in preserving the religious spirit" (Brother P. C. Curran, F.S.C.H., Religious Life Today, 181). Since we are not contemplative, couldn't we dispense with the rule of silence? You are partially contemplative. The mixed religious life is the harmonious union of the contemplative life with apostolic activity. Every religious is supposed to attain a deep spirit of prayer and interior life. Neither of these is possible without recollection

Transcript of an oral history interview with W. Russell Todd conducted by Joseph Cates at the Sullivan Museum and History Center on May 16 and May 19, 2016, as part of the Norwich Voices oral history project. W. Russell Todd graduated from Norwich University in 1950 and was president of the university from 1982 to 1992. In his interview, he discusses his thirty-two years of active duty in the U.S. Army as well as his experiences at Norwich University. ; 1 W. Russell Todd, NU '50, Oral History Interview Interviewed on May 16, 2016 and May 19, 2016 At Sullivan Museum and History Center Interviewed by Joseph Cates JOSEPH CATES: This is Joseph Cates. Today is May 16th, 2016. I'm interviewing General Russell Todd. This interview is taking place at the Sullivan Museum and History Center. This interview is sponsored by the Sullivan Museum and History Center and is part of the Norwich Voices Oral History Project. OK, first tell me your full name. RUSSELL TODD: William Russell Todd. JC: When were you born? RT: I was born on the first day of May, 1928, in Seattle, Washington. JC: What Norwich class are you? RT: Class of 1950. My father was 26. My son was -- I'll think about that. JC: Well, we'll get back to that. Tell me about where you grew up and your childhood. RT: For the first year of my life we lived in Seattle, Washington. Dad had a job with a lumber company out there, getting experience to come back to work for his father, who ran a lumber company just outside Milton, Massachusetts. So I grew up for the first nine or ten years in Milton, Massachusetts, a very nice place, right on the edge of where Mattapan and Milton come together. There was a lot of traffic. Well, just for an example, during that period of time I came up with my dad to his fifteenth reunion, and the difference in traffic between where we lived and what we found up here was considerable. When I got back to school on Monday the teacher said, "Russell had a day off. He's now going to tell us what he saw." Well, nothing came to mind, and I stood and told them that I had seen something they had never seen, miles and miles and miles of dirt roads. Now I live on one. (laughs) JC: Was that the first time you were ever at Norwich? RT: Yeah. JC: What was your impression of it when you first saw it? RT: It was a very interesting period of time. It was just before World War II affected the United States, and many, many people were sending their sons to Norwich -- rather than perhaps better prepared schools -- because they could get a commission. They assumed that everyone was going to go to war, and the opportunity of getting an education and a commission together at the same time really appealed to a lot of people. Our football team got everybody we wanted of great quality. We won all the games in that time 2 frame. And we had some very, very fine people who came back in 1946, the year I entered the university, and they made a big impression on my life. JC: I'm sure. I assume the buildings were the same. There weren't any new buildings between the time that you went and -- RT: As a matter of fact it was 1941 I believe, and two buildings on the main parade ground were being dedicated. One wasn't quite finished, and the other was, and two new dormitories shows you an example of what I was saying, how it was a golden period in Norwich's history. But saying that, the opposite is true when the war ends. You remember that we had, what, 15 cadets come up here after the Civil War. They all got off the train, (laughs) yeah, we don't think much about that. It's happened each time there's been a war. The incentive, or the idea, or the concept of perhaps having to serve didn't appeal to a lot of people at the end of wars. JC: Right. You kind of have a boom before the war and a bust after the war. RT: Yeah. JC: What made you decide to come to Norwich? RT: I think probably that trip did, that and the fact my dad was always talking about it. He would make us on Saturday nights -- eating beans and franks -- to sing Norwich songs around the table. (laughs) JC: Do you remember any of those Norwich songs? RT: There's a good one. What is it? "Oh, My First Sergeant" "Oh, my first sergeant, he is the worst of them all. He gets us up in the morning before first call. It's fours right, fours left, and left foot into line. And then the dirty son of a buck, he gives us double time. Oh, it's home, boys, home. It's home we ought to be. Home, boys, home, in the land of liberty. And we'll all be back to Norwich when the sergeant calls the roll." JC: That's wonderful. (laughter) I've heard in some of the oral histories "On the Steps of Old Jackman," but I haven't heard that one before. (Todd laughs) So when you came here with your father, was that during homecoming? RT: Well, homecoming and graduation were the same period of time. It was fascinating to me. It was a cavalry school. They had all kinds of drills that we went to and watched, and prizes were awarded. People loading up the water-cooled submachine guns on horseback and racing around, then taking them down, and putting in ammunition blanks, and firing -- you know, first, second, and third prizes kind of thing. Oh, yeah, that impressed me. Then, of course, the parades were fun to see. But it took about three days to get through graduation and homecoming as a single entity. JC: When you came to Norwich what did you major in? 3 RT: That's an interesting story. As I said, Norwich was having trouble at that time recruiting people, and I got recruited by the president of the university. We met in Boston, and he asked me all the things I was interested in, and to him it looked like I should be an engineer, and he wanted me to take an exam that would carry that forward. Well, I took the exam, and I became an engineer, and about the first part of the second semester I discovered you really had to do the homework. I really didn't like that much, and I wasn't doing very well, so I changed my major to history and economics. I really found that fascinating. JC: Well, tell me about what it was like being a rook here. RT: Yeah, another interesting thing. I was sold on the rook system, and my dad had always talked about it. When he brought me up here, people would drop off their suitcases, and go right out onto the parade ground, and start being ordered around by the corporal. I thought that was great. I never seemed super. But I didn't have many followers on that. I was very anxious that my father leave, and get out of there, and go home, and I convinced him to do that. But after, oh, maybe a month the class, who had elected class officers by that time, called a class meeting, and we all got together -- I've forgotten where now. "We got to stop this. We got to tell these guys we're not going to put up with this nonsense. We've got to show our power." I stood up and said, "Gentlemen, this isn't what we want to do. We want to put up. We want to show him we can do it," and I got booed right off the stage. However, they eventually made me class secretary, so I didn't lose all my friends that day. (laughs) JC: Now let's talk about post-war Norwich, because you did say there's kind of a bust. There isn't as many people. RT: Yeah, I think we had 200 in our class, and there was no really classes of Bubbas. Norwich toward the end of the war, when they were really desperate to get money to pay salaries to the faculty, had a high-school level. I think it was two years, the high-school level, and many people went into that and came up here, and that toward the end made some income for the university. But what it did for us, as an incoming class of freshmen, we had our officers, lieutenants, who were younger than we were, but they'd been here two years. You know, that didn't sit over very well either. That was difficult. JC: And the cavalry was still here at that time. RT: It was, yeah, for the first two years of my term and tenure at Norwich, at that point. JC: What do you remember about the horse cavalry? RT: Oh, my God. Oh, my God. Well, let's just put it this way. The first person I visited in Northfield when I came back as president was my old sergeant [Kenoyer?], who we hated. He was tough. But on the other hand, we really liked him, and I felt very, very sorry for him, and I really wanted to see him. His son had won entry into West Point, and 4 about two nights before he was to report in he and a bunch of his buddies were in an automobile accident. I think they were hit by a train and killed. Sergeant [Kenoyer?] was never the same after that. He continued to ride horses in the parades in Northfield and that kind of thing. But he was a character. His education was perhaps at the level he was working, taking care of the horses, and taking care of the riding. He was a good man, but, for example, I had a roommate named George Pappas who was scared to death of the horses, and some of the horses knew it. They knew when you were afraid. And old George would step into the stable area, ready to put on the harness, and that old horse would just back him into the wall and lean on him -- oh, you win. Then, of course, [Kenoyer?] would come by and say, "Kick him in the neb with your knee!" Well, no one was going to do that, trapped in there. So George, he decided that he would skip equitation classes, and instead he took 10 demerits for every single class that he was supposed to be at, and he spent his first semester walking around the parade ground on Saturdays carrying a rifle, doing tours. Many things can be said about George. That's a whole other story of absolute wonder. But it was difficult. We only went down once a week actually to use them, but there really wasn't a hell of lot you can learn in one-hour time once a week. But toward the end of the freshman year we were out trotting around in the neighborhoods, etc. I remember one time one of the captains in the Army ROTC program there, officers, Army officers, lead us on a parade, and we went out across the railroad tracks and up into the hills. And on the way back the horses got the idea they themselves would like to jog back to the stables, and we came charging down that hill totally out of control. Some of the horses and men went all the way to downtown before they came under it. I went through the football practice. (laughs) It wasn't everything it was cracked up to be. Now there were some people here, including a classmate by the name of Bob [Bacharat?] [00:13:18] who really was a polo player. He came from Switzerland. I think that's the reason he came to Norwich was to be able to play polo, and we played polo in that time frame with people like Miami who flew their horses up here. Now, I never saw the plane, but we were told all this and a few years earlier, before the war, that Norwich was playing the big colleges and winning. Toward the end of the first year we played something called broom polo, which they'd throw out a basketball on the floor, and then you'd have to hit it with a broom to get it to go to the goal. Those kinds of things were fun to watch. I remember one time George, my roommate, in skipping class went up into the stands, which are on the south end of the hall, but up above in a balcony, and he opened the window and got a snowball, several of them, and put them up there. When somebody would go by, the stove down on the floor -- there were four stoves in that place -- they'd get red hot, but they really didn't make a hell of a lot of difference when the temperature was 30 below or whatever it might have been outside. And the horses, when you'd take them from the stable to the riding hall, would fight you all the way; they didn't want to go out in that cold. But George, on one occasion, dropped snowballs on those red-hot stoves, and you can imagine, they hissed. As the horse went by, this great hiss came out, and the horse would throw the guy, or run for the far -- I went hell bent for election to the far wall. And when he stopped, I went right up onto his neck and was hanging on. Sergeant [Kenoyer?] came over and gave me hell, you know, "You didn't take control of that horse." (inaudible) [00:15:36] There are people lying down all 5 around, and the horses are running around. Well, there's a certain romance in having the horses, so long as you're sitting in the stands watching a polo game. (laughs) JC: Had you ever ridden a horse before? RT: No, never. JC: So you didn't have any experience with horses. RT: Neither did anybody else. Yeah, yeah. They were wonderful animals though, for the most part. JC: Now you said a lot of the people that were there before the war came back after the war to finish up. RT: Mm-hmm. A lot may be too much of an adjective to use, but Alumni Hall was essentially filled with non-married veterans, or veterans who hadn't brought their wives back. Civilian clothes and having nothing to do with the military. The rest of the dormitories were filled with 200 and whatever it was cadets, and the very few upperclassmen like the one I mentioned who came up through the high school route. We didn't have a lot to do with them, and they were very serious about their studies in the classrooms, very serious about their studies. The fraternization took place after the first of the year when we could go into a fraternity house, and I remember the older veterans -- older, 22 maybe -- who were in Theta Chi, where I was, were a remarkable bunch of people and very, very much appreciated. They didn't always come to dinner with us, but they were in the house and participated with it. They ranged all the way from a parachutist in Europe to a lieutenant colonel in the air force. So that's a big gap. But they were great guys who made fraternity life reasonable. JC: Well, tell me about Theta Chi. Why did you choose that one? RT: Oh, yeah, the same old story, the same reason I came here. My dad was a Theta Chi. Why, of course that's what I'd do. This is my father's fraternity, you know. JC: So what were the fraternities like? RT: They weren't too bad. When General Harmon eliminated them, I thought it was the right thing to do, because there weren't fraternities at other military colleges. And when they were started I really believe they were very useful. They were much more an eating club, and since there wasn't a mess in the university in the 1850s. If you look into some of the old records you'll see at graduation time they invited the alumni back to have dinner, and they had dances. They had inter-fraternity baseball and football, etc. We were trying at my time, in my fraternity, to replicate that. It wasn't perhaps as successful as it might have been. It was great fun to beat SigEp in baseball or something. But it was a different part of the university. I remember one time when I was a corporal, and one of the men in the rank under me, in the barracks, was in the fraternity. We get down to the fraternity, 6 and he would give me a hard time for giving him a hard time. It wasn't what I thought it should be, but it was a good time. I mean, don't misunderstand me. Well, it was a fraternity. (laughs) The girls came in by train, if they were away. Carol came up several times on a train to spring break, or a winter carnival, and that kind of thing. That was good sport to have a place where we could party. There was no drinking - baloney, there wasn't. (Coates laughs) I remember one time we were having lunch, and one of the seniors, one of the veterans that had come back, was the president of the house, and he said, "Our Theta Chi member on the faculty, old Professor Woodbury, is going to be our chaperone for the party. Does anybody know Professor Woodbury?" "I know Professor Woodbury. My father told me about him. I've met him once." He said, "Good. You and your date will sit in the living room with the Woodburys while we're down in the basement drinking." (laughter) It wasn't much fun that night. We had the bars hidden behind sliding doors, or doors that pulled down, and all this kind of stuff, so if we got word that there was someone from the faculty coming we could close it up and all sit down, smile, and look like there was no alcohol in the place. JC: Can you tell me a little bit about winter carnival and some of the dances that you all had? RT: They were good sport. Much of the fun though centered around the fraternity at that time. Yes, of course we went to the dance, etc., but before going to the dance we probably went to the fraternity, and certainly after the dance we went to the fraternity, and that was really good sport. In my senior year my roommate, Rollin S. Reiter, from Ohio decided that in his fraternity they were going to have a special Christmas party. Now, it didn't make an awful lot of sense, because it was right at exam time. We took exams right in that time frame, so he really had to work to get these guys. They were going to do it in tuxedoes, not in our uniforms, so that slowed it down a little, too. But one of the guys, Chubby Jordan, who has since passed away, he was a brigadier general in the Massachusetts National Guard later on, an ex-marine. He didn't want to go do it, so they convinced him that he had to do it, and they would get him a date. When he went to the fraternity house, he was introduced to the worst looking girl in the place, and he immediately started drinking beer and avoiding her and all this. It wasn't even the girl they were going to match him up with, and they just were teasing him something awful. When he got very sleepy they put him on the pool table, laid out flat like in a mortuary and put two lit candles, one at either end of him on the pool table. It was a sight for sore eyes. (laughs) JC: I bet it was. Now you were on the rook committee while you were there? RT: Yeah. In my sophomore year I was the head of the rook committee, elected by the class. During the summer period of time I had to get together with the printers and the university and go through this business. There were big posters that said "Beware, Rook, Beware," and then they listed all the things down. We'd get them printed up here by John Mazuzan down in the Northfield Press, and then we'd sell them to the rooks at $1 apiece. I don't know what we did with the money, in the class coffers I guess. Yeah. I remember that President Dodge, who had no military experience previous, but was a very, very well known scientist and had been the dean of one of the big Midwestern schools in that area, 7 he was brought in by some hefty people on the board of trustees. He didn't fit. He didn't understand us. He was a great academic and did some very fine things for the university. But he called me in one day, as head of the rook committee, and said, "When will this period end?" This was right after supper. I said to him, "Sir, it's very clear. It's right on the chart." He said, "I want it to end at Thanksgiving." I said, "Sir, I don't think you're talking to the right guy. You should really be talking to the commandant of cadets, your left-hand man." He said, "Well, I don't know if I can convince him," and I thought, oh, my God, what have we got here, you know. (laughter) He was a fine gentleman, but the minute it was possible for the alumni to discover that General Harmon might be available, in May of my senior year, Dodge was gone. The alumni just -- it wasn't working the way they wanted to see it work. JC: So Harmon was not president any of the time that you were here? RT: His inauguration was held at the same time as my graduation. It was one thing. He had been here for maybe a month, and I remember that we had a football banquet, and they invited General Harmon to come. And he stood up and told us all that he had been here as a cadet, and he had come back in 1935 as the commandant of cadets, and he loved and understood this university, and he was going to make it famous, you know, kind of, "Yeah!" Just the kind of story we needed. Then he told us a story that just curdled me. It was a dirty story. I'd never heard some guy stand up in a dinner and tell a dirty story. It sort of surprised me. He had that reputation. As a matter of fact, one time later in my career, when I was in the army, I was asked by my boss if I would go back to Hamilton, Massachusetts, where I had lived at one time and see Mrs. George Patton, and tell her that her son-in-law -- as a brigadier general -- was about to be sent to Fort Knox, Kentucky. He was married to one of Patton's daughters, and he is now a bachelor. I was to go with three sets of quarters' plans and say, "Which of these, General, would you choose, because we at Fort Knox can now get the house painted up and ready for you, and all this kind of stuff ahead of time?" Well, Mrs. Patton agreed. When the time actually came general orders was late in his itinerary and couldn't be there, so she said, "Why don't you and Carol just come to dinner, and we'll talk about this? I will pass your message to Johnny when he comes through next week, and your leave is over." So that was just fine. But we had a quiet period in that Mrs. Patton was at one end of a long table, and I was at the other end, and Carol was in the middle, and there was a little old maid with a bonnet on her head, and an apron moving around quietly around the room. Everything went silent, and I said, "I can handle this." I said to Mrs. Patton, "Mrs. Patton, do you happen to know General Harmon?" And she said, "Indeed, I do, Russell, and he's a very disgusting man." (laughter) Now as it turns out, she gave an award right after that, she gave an award at Norwich of a similar pistol of General Patton's famous (inaudible) [00:29:38] to the leading cadet. But she was clear. (laughter) JC: Yeah, I've heard stories about General Harmon. RT: He did a great job. He stayed too long, but he did a great job. 8 JC: Well, what clubs were you in when you were here at Norwich? RT: Yeah, I went out for football. I'd come from a little school in Wenham, Massachusetts, where we played six-man football, and if one guy was sick, it didn't look like we were going to play, you know, kind of thing. I went out for football in Beverly High School, and that was danger. I mean, I wasn't up to that. When we got to Norwich I said, "I'm going back out for football. This looks like --" They were mostly freshmen. There were some veterans that came back, and there were some very good veteran players who came back but weren't interested in playing football. They wanted to study and have a family life. So Norwich had a terrible football team during that period of time. About the second day of practice Joe Garrity, who'd been a friend of my dad's who I had known, put his arm on my shoulder as we walked back to the locker room and said, "I've got a job for you." And I thought to myself, I'm going to be quarterback for the freshman team. And he said, "You're my manager, how about that?" and I said, "Oh, OK." Later in life, when I became president, the alumni director here, Dave Whaley, took me out to visit various alumni clubs. In Chicago a fellow named Hale Lait, who played football and was co-captain in his senior year, started to walk up to us, and Dave says, "Mr. Lait, do you know General Todd?" Hale Lait says, "Shit, he used to wash my jock." (laughter) And it was true! We had a big laundry over there. JC: Were you in any other clubs while you were here? RT: Yeah, I'd have to think upon it. We had an international relations club that I became president of at some point of time under -- oh, come on, his name is skipping me. I'll come back to it. But we brought I people to speak on the issues, and then Norwich formed an alliance with the other colleges where we were all working together, and that was sort of fun working that out. Oh, incidentally, when I was manager for the freshman team I had to write all the letters to the other schools and make all the arrangements, all that kind of thing. It sort of surprised me that the university wasn't doing that; the athletic department wasn't doing that. JC: Did you have a favorite professor when you were here? RT: Yeah, and I just told you I couldn't remember his name. (laughter) Sidney Morse. JC: Oh, OK. RT: Old Sidney Morse was a terrible lecturer, but he was a genius, you know. He understood American history, and that was his forte, and he also was a wonderful human being and understood us. He really got me to dig in and start getting decent grades. He would lecture, but he would have side comments on this thing, and there we are taking notes left and right. I never wanted to miss a class under any circumstances. He invited some of us -- one of them being me -- over to dinner, and he was just a great sport. He was not a big man in stature, but a big man in intellect. JC: Was there a professor you particularly didn't like? 9 RT: Oh, there were some who I'd rather not name who I didn't appreciate or think that they were at the level they should be. JC: What was the favorite class you ever took here? RT: I guess it was history. That's what I worked at. Let me go back to what I didn't like. We lost -- somehow, I don't know how -- one of the economics professors, and President Dodge brought in somebody in mid-semester, and this guy had written many books and was well appreciated around the world, but he was terrible. He couldn't remember any names, he refused to take any attendance, so people didn't come. You could answer him back and forth. I was told, I can't vouch for this, I was told by the people that say they did it. They invited him out the night before his final exam to join them for dinner in Montpelier, and when the time came, they picked up the tip, and went down to the railroad station, and put him on a train going to Montreal. (laughter) I believe it was true. But he just wasn't accustomed to teaching at our level in that circumstance. He was someone that should have continued writing his books. He was essentially a sociologist, but that was a while. I got called in by the dean for skipping class, and the dean was a great guy at that time. I was a little embarrassed by it, but the class was mostly veterans in this particular -- in economics. You know, they had their way. They weren't required to come to class. If they didn't come to class it chalked up one of a series you could have freer, but cadets didn't have that, so I just played like I was a veteran to old Mumbles [McLeod?]. That's what they called him, Mumbles. When the dean called me in, I got right back on it. JC: Decided you'd rather go back to class. RT: Yeah. JC: Did you ever get in much trouble when you were here? RT: Not really. I came close a number of times. Well, let me go back and talk about Carol. Carol and I met one time when we were in about the ninth grade. She was in Beverly, Massachusetts, and we were living in Hamilton, Massachusetts, at the time, and the Congregation youth groups met at a third place, Essex, Massachusetts. There were lots of people of our ages. You know, these groups didn't know each other. And I spotted her. She was -- wow! Wow, yeah. But I never got to speak to her before we broke up and went back. A couple of years later in Beverly High School -- we'd moved to Wenham, and Wenham didn't have a high school, so I went to Beverly High School. Todd with a T and Wyeth with W happened to have lockers opposite each other on the wall, and I said, "My God, there's that girl." I went over and spoke to her, and she invited me to her birthday party, and that'll show it all started with us. But it came to a point in our sophomore year when I had changed from engineering into history and economics. I had to make up some subject material that I didn't get in the first part, and I went to the University of New Hampshire trying to make it up. I went down on the weekend to her house in Beverly, and I stayed with her aunt 10 who lived next door. She was on my team. But Carol when we were -- she said, "Let's stop this tennis game for a minute. I want to talk to you." We walked up to the net, and she said, "You know, I'm through with this relationship. You're never going to be serious about anything you do in your life; you're going to be a perennial sophomore. I want to do more with my life than you are going to do, and this isn't going to work out." OK, I'll show you. I came back and studied like hell for the last two years I was here and sort of caught up. But it was interesting, when I was invited back at graduation time to be the officer who commissions everybody, and at that time the university ordered a master's or a PhD, you know, honorary to the speaker. Loring Hart didn't tell me whether I was supposed to say anything or not, so I had in my pocket a little thing I would say. It went something like this. It is indeed an honor to be here. I represent my classmates in this ceremony, and I'm very proud of the way Norwich is moving. But I would like you to know that 25 years ago, this very day, I received a letter from the committee on academic degrees and standings that read to this effect: "Dear Cadet Todd, The committee has met and has agreed to allow you to graduate (laughs) based on the circumstances that were not your fault." (laughter) So, you know, that's the way life went for me. I dug in and did relatively well. But another interesting thing about that. I don't know about anybody else, but I had a picture in my mind of VMI, and the Citadel, and all these places as being superior to Norwich in their military training, etc. But when I got in the army I discovered that 50% of them were duds, and it just changed my life around and my feelings about my institution. Yeah, it was strange. JC: When you graduated from Norwich what was the first -- you went into the army. RT: Yeah. JC: Did you go straightaway into the army, or was there a period? RT: Well, some of us -- I think it was 12, maybe as many as 15 -- received an opportunity to go into the regular army, not into the reserve army. I was one of those. About half of my classmates who were given that ability to do that chose not to do it, so there were a number of us that went. Upon graduation we received our commission in the United States Army Reserve, and then two weeks later I was brought into the regular army with another commissioning thing, which happened to be by my father's Norwich roommate, Colonel [Rice?] in Boston. He was running something in Boston for the army at the time. That was sort of fun. Then I went immediately off. We graduated about 15 or 17 May or something, June rather. On the second day of July, I reported in to the 3rd Armored Cavalry Regiment Light at Fort Meade, Maryland, as one of these people you had a regular army commission. So there wasn't any time -- there was time enough in between that the family all went down to Cape Cod for a two-week vacation, but I graduated and went into the army. JC: Now did you get married before you were in the army? 11 RT: No, no. No, no. I was still trying to get back in Carol's good graces. Before I left -- well, I went, as I said, to the 3rd Armored Cavalry Regiment. Now the army was doing something really stupid at that time. They had been told to reduce the army's personnel requirements, and rather than reducing in any reasonable way, they chose to take one-third of every squad, one-third of every company, one-third of every battalion, one-third of every regiment. It was a paper army. It couldn't really operate well at all. But when the war broke out in Korea they took from those drawn-down forces and sent them over as individual replacements, supposedly to go into units that also had the same kind of vacancy that was created now. So we had almost no reasonable training while I was in the 3rd Armored Cavalry Regiment before going to Korea, and these people went into units for which they were not trained. The army was really messed up, really messed up. General Abrams one time in discussing this with a group of officers, after he'd become chief of staff of the army, had tears running down his face. "No army should ever do that to its people. There is no excuse for it, and as long as I'm chief of staff I guarantee you that our units will be ready to fight, if we have to fight." You know, oh. It was a terrible mess over there. So before leaving that unit in which I had a miserable career for that short period of time. For example, it wasn't two weeks later that the post's military police battalion left Fort Meade and went to Korea. Company A of my organization, of which I was a lieutenant, became the post's military policemen. Now, we know nothing about being the post's military policemen, not a thing. There wasn't anything in ROTC, there wasn't anything that lead us to believe. What I knew about policing was I'd seen in movies, and I hid behind the "Welcome to Fort Meade" sign in my sedan, and chased down someone that was speeding, and discovered it was the chief of staff of the post. At midnight I went over and had a bed check in the post's prison, to see that there weren't any knives in there. But I got called in and said, "Hey, come on, get off it. You can go to jail for what you're doing," you know. (laughs) It was crazy. I was trying to do my job as I knew it, but no one was there to supervise me in any way. JC: And how long were you doing that? RT: I left there in September. I went in in July, left in September, and got to Korea in late November, first having leave and then going to the West Coast, going through the checks and balances of travel over there. Just about that time MacArthur announced that the war would be over by Christmas, and as a result the army slowed down the number of replacements they were sending over. This was just about the time that the marines invaded Inchon, and it was followed up with the 7th Division behind them, and trapped the North Vietnamese soldiers below us. It was really a magnificent maneuver. So we were just sitting around in California waiting to get orders. Every weekend we'd go into town, and we'd go into some bar and then talk out loud about how we've got to go, and waiting to go to war, this kind of thing. Somebody would pick up the bar tab. (laughs) Then we crossed the Pacific during a hurricane, and that was something most unusual, as you might imagine. The piano broke loose in the lounge. It had been a troop transport in World War II, and they converted it to be a troop ship but for families to go to Japan or other places. At that time these ships were the property of the army, it wasn't the navy. 12 I remember distinctly there was a captain on board, mostly lieutenants, but this captain on board was a ranger, and he'd a big, puffed-up chest, and walked among us, and told us to stand up straight, and "Take your hands out of your pockets." When he'd get tired of doing that he decided we should have bayonet drill, and issued the bayonets, put them on our rifles, and went up on the deck. Oh, God. I said, "I'm not playing this game." There was a ladder still going up the funnel, in wartime where they had a station to look for submarines, OK. I went up there while everybody else was screaming and hollering down below and got away with it. It's a wonder I ever went anywhere in the army. (laughs) JC: So what was Korea like? RT: Well, let me describe it. We arrived the day before Thanksgiving in Inchon, got off the boat. There was a long, long tidal process; the ship couldn't get close to the docks or anything else. So they threw the nets over the side, and we were to go over the side of the ship and climb down into a small boat to go in. But we had all our personal gear with us. We were carrying great bags of stuff. I had two bottles of whiskey in my bag, and some damn fool says, "Drop your bag into the boat." I did. (laughs) But as a matter of fact, they took our uniforms away from us at that time and said, "We will hold them here, because if everybody goes home at Christmas it won't affect you for a while, and you'll be in a regular army uniform." But we got on the boats and went on the shore. They fed us what was left over from the Thanksgiving dinner, and a lot of canned fruits, put us on a train, and sent us up to North Korea. Each of us, each lieutenant, was on an open freight car, you know, enclosed but with doors on both sides, and each one of them had a little stove in it. It was cold, and we headed north, and every time the hospital train came south on that one track we would pull over maybe an hour before it came by, and then stick around and get back onto the thing. In my one car I had 27 people. Those cars were small. They were Japanese-style freight cars, and they were small. We had nothing but straw on the floor and a sleeping bag, but it was a summer sleeping bag, not a winter sleeping bag, and the stove didn't really heat the thing at all. There were slots in the side of the thing. Anyway. We didn't have any ammunition, and we would get shot at on the train. Now, nobody I know of got hit, but it made quite an impression. But still they didn't issue us any ammunition. There was a major in charge, and he was in the last car, which was a caboose kind of car, tight, a good stove, etc., etc. So whenever the train stopped we as lieutenants would run back and sit in his car with him and then take off again. Many of the soldiers would get off and run in to find somebody in the little town we stopped in and buy rot-gut whiskey. Boy, they were in trouble. One of the people in the car behind me, I was told, went blind on the spot. Maybe he was cured later, but it made an impression. We finally got to the capital of Pyongyang, and they put us on trucks and took us to what used to be a hospital. We went on about the fourth floor and were on cots, or on the floor, kind of thing, and at midnight that night some captain in the army came in and said, "OK, everybody out. Get down on the truck below. Let's go. Get your gear together." Well, we all didn't get there first, and the last of us were turned around and sent back. That batch was never heard from again. The next morning we were loaded on trucks and sent up. But before going they fed us a good breakfast. We went down into 13 the basement of this place -- it was steaming and dark down there -- and we had breakfast on some slate or granite tables. Steam is pouring out of the coffee pots, etc., and I filled my cup with coffee and took a big drink to discover that it was maple syrup. I went forward that day sick as a dog, sitting at the end, at the tail of that truck yurking all the way. I'm sure all those men I was traveling with, "Look hey there, look at that lieutenant. He's so scared he's puking," you know. We went on and eventually we came to a stop, and the captain who was leading this convoy came back and told us to get off the trucks and go into these schoolhouses that were available, right immediately, I mean, just saw them and said, "Take them." We went into the schoolhouse, and he turned around and went back to get "another load," quote, unquote. We never saw him again; he never came back. Here we are with no ammunition, carrying guns, living in a schoolhouse, and the Chinese are moving in on us. They were moving down the mountains on both sides of this thing, and then there was a tremendous, tremendous loss of life up the mountain further, coming toward us. The 38th Regiment that I joined after we got out -- I get the men out, and then I jumped on a mess truck headed south, all trying to find where the headquarters for the 38th Regiment was. The 38th Regiment was part of the 2nd Division, and it lost in about two days, coming through a real tight trap -- there was a river, there was a road that wasn't wide enough for two tanks to pass, and then there was a mountain again on the other side, and the Chinese are up on both sides just raking the convoy. One truck stops, you know, they've got to push it off the edge to get the convoy going again. Now I wasn't a part of that, but I joined the company that did, and when I finally caught up with my unit, it was because I had stopped in from the schoolhouse when I saw the 1st Cavalry Division people pull on in close to us, so I went over and inquired. I walked into the TOC, the tactical operation center, and there was a major sitting in front of a map, on a stool, making little marks on it. I waited a while, and he didn't notice me, and finally I said, "Sir, could you tell me where the 38th Regiment is?" and he turned around and said, "No, but where's the division? Where is the 2nd Division?" I said, "Sir, I have no idea. We're trying to find it. We were left off down here." He said, "I don't know where they are. If you --" It was that confusing. They lost something like 4,000 men coming out of that gap. Now, I wasn't affected, not at all, in any way. I was scared to death at times, but then after that I joined the 38th Regiment. When I went in to meet Colonel Pappal -- yeah, something like that -- he shook hands with one, and passed me a bottle of whiskey with the other one, and said, "Son, you're going to need this." I reported in to the battalion commander, and he at the time was meeting with his staff in a little hutch where the Vietnamese -- the Vietnamese -- the Koreans built their houses of mud and mud brick, and they would cook in an open room attached to the house, and the smoke would go under the floors and heat the house. We were sitting on one of those floors, warm and toasty, and they were passing the bottle of whiskey around this circle as we talked about (inaudible) [00:59:47]. By that time the bottle of whiskey got pretty hot. (laughs) It was a very strange circumstance. When he finally got to it, the battalion commander said to me, he said, "Todd, you're going down to A Company." I said, "Sir, and who commands A Company?" He said, "You do." I had about as much opportunity to learn infantry tactics and lead a rifle 14 company as nobody at all. My buddy who I was traveling with who had some experience in World War II in combat in Europe, came back and went to the University of Illinois, and then came into the army the same as I did, through the (inaudible) [01:00:34], he was sent down to a company that already had an experienced commander. You know. Nobody was thinking. I sent the first sergeant back to division headquarters, he got commissioned, and he came back, and essentially he told me what we ought to be doing. Then we did it. Until MacArthur issued an order, that probably came to him to do it, that said all armored officers that had been assigned to infantry units are to be returned to armored units. So I went down to the regimental tank company of the regiment where my company commander, before coming over there, was an infantry officer who was aide to camp to the commanding general who gave him the tank company in the 38th regiment who didn't know a damn thing about tanks. It was really screwed up everywhere. At a point when I was running the rifle company, I was told that a replacement was on the way, flying in, and he would replace me as company commander. Oh, great, that's good news. The guy showed up, and during World War II he had been in the air force as a bombardier. He had absolutely no infantry experience. He had joined the nearest reserve unit to his home when he was discharged. It really wasn't working out. Where we got replacements, the adjutant would go down and say, "Has anybody been through armored training?" Nobody. Nobody. So there wasn't anybody to send to the armored company except the people that came in (inaudible) [01:02:41]. So we were training these guys, but we weren't -- there were some old sergeants that really knew what they were doing, and that's we made. We eventually had a pretty good tank company. I remember my sergeant was a gruff, old son of a bitch. I walked up to a formation he was holding one day, and his back was to me, and I was walking toward the platoon. And I heard him say "The kid says we got to --" I said uh-oh. "Sergeant [Beach?], come with me," and we went in to see the company commander. I told the company commander that I couldn't resolve this one. He said, oh, very well, I'll assign someone else." Sergeant [Beach?] remained behind. Wow, I've done it. Sergeant Beach comes out. I said, "What happening Sergeant?" and he said, "I'm going to be the lieutenant in charge of the other platoon." Ahhh, God, you know. (laughs) It just wasn't the army I knew later on. Yeah. It was a very sad arrangement. It really wasn't until General Walker was killed in a jeep accident, and he was the 8th Army commander, and they sent General Van Fleet over to run it, and we by that time had moved 125 miles to the rear. We were running as an army. Word got out very quickly that General Van Fleet's orders were "I don't want to see your plans of defense, I want to see your plans of attack." And everyone says, "Sure, sure, General. You look at them, and you'll be all alone up there." Well, by God, he took that army and straightened it out and moved it forward and stopped the Chinese, without much additional support. It was amazing to see that happen. I'll never forget that, that one man deciding that he's going to turn the army around and you'd better fall in line. I did have one experience before that happened when I was with the tank company, and I was in a jeep riding down a road, and the division commander had decided that since we had all these losses, and we're all screwed up, that he had a way to make us all feel proud of ourselves and identify. The methodology he used was that one regiment would have a mustache, another regiment would have sideburns, and another 15 would have goatees. Crazy, just crazy. But I'm driving down the road, and an assistant division commander, a one star, is coming this way, and he went right by, and I saluted, and then he stopped and hollered back at me. I jumped out and ran down to his jeep. He said, "You're not obeying the division commander's orders." I said, "Sir, what do you mean?" He said, "You shaved." I said, "No, sir, I've never shaved." (laughter) God. Yeah. But General Van Fleet really pulled that into order, and he relieved a lot of people. He relieved my brigade commander, gave us a lieutenant to be the colonel's slot in the brigade, who turned out to wind up with four stars in the end. They made the mechanism work. JC: Amazing. Now, you were awarded the Medal for Valor in Korea, weren't you? RT: Yeah. I got a Bronze Star for Valor and a Silver Star for Valor, neither of which I really want to talk about much. I think somebody else would have done better to have them than me. I mean, I was pleased, happy to receive it, proud to wear it on my uniform kind of thing, but there was a lot of that going on to bolster up morale of everybody. JC: Is there anything else you want to say about Korea? RT: I don't know. At the end it was a pretty good experience. When we had gone into a stalemate, we started a rotation system back to the United States, and it was a point system. If you came within a certain period of time, then you could go back at a date specific, so we all knew when we'd be going back. There were points for the kind of job you had and all this kind of thing. It was interesting, I went back to Japan, spent a few days in Japan. When we got on the boat I was assigned -- as I had on the way over -- to a large stateroom, and I think there were 12 of us in it, and up and down cots. It was the same gang I went over with. You know, the timeline of where you engaged in combat were the same for all of us, in different units, and that was really pretty special. Two of them, only two of them, didn't come back, and they were both infantry officers. To the best of my knowledge, from the 38th Regiment that I was familiar with, the lieutenants didn't go back whole. The majority of them were killed. Those that were wounded were wounded seriously enough that they didn't come back to the unit. So it was us armored guys that, essentially, came back together, went over together and came back together. Stopped in Hawaii on the way back, pulled into the port, and there's all these hula girls down on the thing, people with big signs, "Welcome Home, Veteran." I said, "Hell, I'm not a veteran. That's a guy that sits outside the post office trying to sell pencils." (laughs) That came as a bit of a shock to us. But, yeah. JC: Well, once you got back to the United States where were you stationed? RT: Before I got back to the United States, on R&R in Japan, I knew of my rotation date. I called Carol, who by that time had finished her year after Smith at Radcliffe, taking the first year of the Harvard Business School program at Radcliffe -- business school faculty, business school-devised location, Radcliffe. I called her and said, "How about meeting me in New York City on such and such a date at the Biltmore Hotel? We'll meet under the clock." Now, meeting under the clock, there'd been a movie about that whole 16 business. So she did, and we went to my family's house. They'd moved to Scarsdale, New York, at that point. I asked her to marry me. She said, "Give me a couple of weeks." So I went back to visit my family. They're not my immediate family, my grandparents in Quincy, Massachusetts, and my other grandparents in Dorchester, Massachusetts. I went to -- my uncle, my mother's brother, ran a hardware store that had originally been his father's, and he said, "What are you going to do about a car?" I said, "I got to get one." I sold my car before I went over. He said, "Well, I've got a good friend who's honest, and I think we can get a good car." So I went over that afternoon and bought a car and called Carol, and I said, "I bought a car today." She said, "A convertible?" and I said, "Yes," and turned it in the next day and got a convertible. (laughter) I'd do anything to make sure she's sweet. She said yes, we were married on the nineteenth of June of that year, and she obviously had to quit her job to become an army wife. JC: So where did you all go after that? RT: The first station when we returned, and I'm talking now about the same group of army officers that went over and came back together, also went to Fort Knox, and we lived in newly-built quarters that were built by a civilian contractor on the edge of there, which were great for a newly-married couple, but they certainly weren't anything special. George and Joanne Patton lived next door to us, a small world, yeah. I've lost my train of thought here now. (break in audio) JC: And we'll get back started. All right, so we were talking about Fort Knox. RT: Fort Knox being a first assignment together in the army was really great. So different. I mean, Fort Knox was organized. Everything was working well. People were happy. Not that we weren't working hard, because we really were. My first assignment was to a training division. It took the number of the division, the third, and replicated it and then trained, basic training. I was in the 2nd Brigade headquarters working on the planning and that kind of thing. I really was disappointed that I wasn't one of the company commanders, but it turns out that that was a tough job. In the tank company, the guy that headed the tank company had more tanks than a tank division, and it was a mess to keep them all straightened out and going around. So one day I went back home for lunch, and Mrs. George Patton, Sr., was sitting in the living room of our house talking to Carol. She had come down to Fort Knox because George and Joanne had just been married, and Joanne got some kind of disease when they were on the honeymoon in the Caribbean. And I reintroduced myself to Mrs. Patton, and we sat down and talked. She asked me what my job was, and I told her. I said, "But I've got to go. I've got an appointment this afternoon to see the commanding general. They're looking for an aide to camp to the commanding general, and I really don't want that job. I really would prefer to get an opportunity to command a company in the division here." She said, "Russell, General Collier is a very, very fine man. He has a 17 fine family life. He is a very, very successful soldier who commanded the 2nd Armored Division at the end of the war in Berlin. You could learn an awful lot working for him." So I went over, and I got the job, and for the next two years I was the junior aide to the commanding general. I did such things as travel with him when he went to different places for different purposes. My buddies all got a hold of me when they found out I was going to do this job, and all had things they wanted changed at Fort Knox, and I was to be their agent in telling the commanding general how he could change the place. Very early on we went out of the headquarters, down the steps, into the car, went past the post theater. I thought, well, here goes. I said, "Sir, do you realize that on this post now an officer must be in his full dress uniform in order to go to the movies?" He said, "Yes, I know that, and it will remain that way." I didn't have many new ideas for him after that. (laughs) He'd go over to the armor school, and the people that are teaching in the combat kinds of business would say, "This is what we're doing now, General, and what do you think? We'd like your approval of it," and I'd sit in the back of the room and listen to what was going on, and understand it. I would hear the people that had served in combat talk about what you ought to do, and I got a great education. Also, every year there was something called the Armor Warfighting Conference. Twice I was there for that. They bring in all the people that belong to the Armor Association, or were serving in an armored position, all the senior people, and they'd talk about what the army ought to be doing in armor. One of my jobs was to go into the airport in the general's big sedan and his chauffer and pick these guys up and drive them back to the post, and I'd chat with these guys, and it was really fun. I got to know an awful lot of people, army commanders, army staff members, and all this. I really felt pretty special that I'd had this kind of an opportunity. Then we also had at Fort Knox in that time frame an armor board. This armor board, when General I. D. White was the commander at Fort Knox -- before General Collier -- that the chief of staff of the army was not pleased with the way the chief of ordnance was managing the tank program and gave the responsibility to the commanding general at Fort Knox. All the bigwigs gathered at Fort Knox to make decisions about what the next tank would look like, what the next armored personnel carrier would look like, etc., etc. Again, I sat in the back of the room, and young captains and majors, most of them West Point graduates who'd gone off to graduate school and were coming back and using their talents. It was a great, great opportunity for me. We were always invited to the house when the Colliers were having a party, and people would say, "Oh, you're going over there and pass the cigarette butts around with them, aren't you?" "No, we don't do that. We're part of that group." Mike Popowski here in town, his dad was one of those colonels on the post at that time. I really got to know all those people. Not that it was doing me any good, but I learned from them, you know. I learned how to act, I learned when to shut up. It was very useful, and it was a great time. The Colliers were magnificent to us. We had a child while we were living there -- it was Tom, and Tom got burnt badly in an accident at our house. He was crawling across the floor, and there was a coffee pot that started percolating, and he looked up and pulled on the cord, and it came over and broke open on his back. The Colliers came over and relieved us of our 24-hour duty, and they took it over; they sat with that baby. We were their family. It was amazing; it was wonderful. 18 Yeah. I began to really understand what the army was about, that it could be a good army. JC: Well, after Fort Knox where did you go? RT: Let's see. Oh, yeah. When General Collier left, he was to be promoted and going to go to Korea, and he offered me the opportunity to go with him, and I told him that I would much prefer to have a tank company in Europe. While I loved the guy and his family, I wanted a tank company in Europe. He said, "We'll take care of that," and he called up the commanding general of the 2nd Armored Division in Europe, the one that they call Chubby Doan, and told him the situation and that I would be on orders to go over to the 2nd Armored Division and a tank company. He said, "I'll give him a tank company." So, wow! You know, we made it, and off we go to Europe. We pull into Bremerhaven, which is the northern port in Germany, and they send forth a little craft to meet the boat. A sergeant first class climbs up the rope ladder and comes over and starts telling people what their orders are going to be, and I was ordered to something called the 13th Military Intelligence Group. I thought, oh, my God, something's wrong here. The colonel who was in charge of us all on the boat, for the boat trip, he got his orders, and he opened it up, and it's the 13th MIG. He said, "What's an MIG?" I said, "The best I know it's a Russian airplane." (laughs) It turned out that he thought he was going to the 1st Infantry Division for a regiment. Well, we got off the boat, and both of us went down to this intelligence group, went through two different fences, guards posted in towers and all the rest of it, and slept in an open bay area over the officers' club. There were a number of other offices there, and they said, "What are you going to do?" I said, "I don't know. I'm here by mistake. I'm headed to the 2nd Armored Division." They said, "No, no, you aren't. We're all in the same business, fellow. Tell us where you're going." And I said, "No, no. I'm an officer, and I'm going to --" They said, "We understood an armored officer was coming, and he was going to go underground and behind the Iron Curtain, and report on the Russian movements." Holy Crow! That's not for me. So the next morning I went down and asked authority to see the commanding officer of the 513th [sic] MIG. He spoke with me, and he said, "No, you're going down. You're not going to do that; that's rumor. You're going down to the headquarters in Heidelberg, and you're going to be an intelligence officer in that headquarters." I said, "I'm not an intelligence officer." He said, "That's your orders." OK. So I went down to Heidelberg. General Jim Phillips was the G2 at the time, and I asked to see him, and I went right up to his office and told him my sad story, that I was going to go to the 2nd Armored Division -- and he was an armored officer -- "Now here I am an untrained specialist in your department." He said, "What were you going to do?" I said, "Well, General Doan in the 2nd Armored Division had accepted me to come and be in tank company." He says, "I'll talk to him about that," and he reached over -- they had a red phone system that red phones went to the different generals in different locations -- he picked it up and dialed 27 or whatever it was, and General Doan answers the phone, and I'm sitting there. He said, "I got a young captain sitting here that tells me he's supposed to be in the division. Tell me about him, what are you going to do with him?" Well, poor old General Doan hadn't remembered much about the phone conversation a couple of 19 months before or something, and said, "Well, I'm going to make him my aide." And he said, "Like hell you are. I'm keeping him here for that." (laughs) I did it all over again for another two years in the headquarters at [Usera?]. [01:26:32] It was a great experience. General and Mrs. Phillips were a mother and dad to us; they'd invite us to Sunday dinner, and little Tom would crawl around the floor or under the table, and General Collier would feed him peanuts or something. It was a wonderful time, and when the Colliers would take a trip and borrow the commander in chief's train, we went with them. It was marvelous. I saw all of Europe. I knew most everything that was going on in the intelligence field, and it was a great experience with wonderful people. But when he got assigned to go back to the United States, I took the Colliers up to the port to put them on. When I came back, this again on the commander in chief's train, I had the train stop in Mannheim, and I got off in Mannheim. I wasn't going to be stopped again and reported in to the 57th Tank Battalion and for the last year there had a tank company. That was probably the greatest experience of my life. It really was a good experience. We were hard training, we were well trained, good people. In the beginning we had a wonderful commander who was a major, and the division commander, General Doan, didn't want to put a lieutenant colonel in that slot. He wanted this man to get that experience, but eventually they had to pull him and let -- the lieutenant colonels were backing up. So we were out maneuvering and we came to the last day of the maneuvers, and the new battalion commander arrives, and we have this party in a beer hall. The new commander arrives, and one of the company commanders in Charlie Company walked up to the head table with two boots of beer. You know what that is? Glass things that replicate a boot. Big. He puts one in front of each of the two commanders and says, "Let's see who's the better man." This poor guy that has just got off the train coming down from Bremerhaven and crossed the ocean picks up his boot and starts to drink. The battalion commander we love drinks it down and wins the contest, and the new battalion commander was so tight from drinking that beer too fast his feet slipped out from under him as he sat at that table and went right down under the table. (laughter) That was his first day of duty, and he didn't improve much after that. We were all pretty cocky, the company commanders; we were doing a lot of good things. But he knew nothing about it. We told him -- we were told that he had served in a tank battalion in World War II, and that's all we knew about him. It sounded great to us, a guy with some real experience. Well, it turns out that he reported in to a replacement company, and they said, "Take this truckload of men and go forward to point A. There will be a sign on the road at so many miles or kilometers. Turn left in there, and that's where your unit will be." Well, he got down there and made the turn, then went up, and three Germans come out and say, "Achtung! Put him in the compound!" and he went directly to the prisoner-of-war camp. He never had any experience. He'd been a public information officer before, and he was terrible. He was so bad that in a morning meeting every time, when he would suggest something the other three company commanders, we'd sort of nod or shake no. And "Well, what's the matter?" You know why? We didn't get any leadership out of him at all. When it came time to leave there, I had probably the most frightening experience in my life. He stood up in front of the entire battalion officer group and said, "Well, now that Captain Todd is leaving maybe I can take command of this battalion." Oh, my God. 20 Oh, my God. He gave me an efficiency report that would sink anybody, but it just turned out that in that moment of time the army changed the efficiency report system whereby your commander rates you, and his boss rates you, and then a third person rates what they did. Well, the third person turns out to have been the fellow that had been recently the brigade commander, and he knew me, he knew my performance, etc., and he sent back the efficiency report to be redone. Ho. (laughs) Yeah. Those were good times though, good times. Scary times, but testing, really testing you. JC: Because you were right there in Germany during really the height of the Cold War. RT: Yeah. As a matter of fact, one time we were out on maneuvers, 200 miles from our base, when the French and British moved into Suez, because the Egyptians said they were taking over the canal. There we are sitting out in the woods saying, "Oh, my God," because the president had said, "Oh, no, you don't." Eisenhower said, "No, you don't. You can't do that. We give you a lot of money to bring your economies back from the war, and we'll stop it tomorrow unless you withdraw." But we didn't know all that, and my guys are saying "We're going to gyro to Cairo," you know, that (laughter) kind of stuff. We finally came back. But if we'd had to go, I haven't seen a unit that would be any more ready than we were. Yeah. It was really a great exper-- In a company command, everybody doesn't have to bypass the battalion commander who's a dud. But when you do have to do that, then you're really thinking on your feet. It was great. JC: What was your next assignment after that? RT: Would you believe back to Fort Knox? JC: Oh, really? RT: Yeah. I went back there to go to the Armor Officer Advanced Course, which was a nine-month course in there, in which they were teaching you at the next level. Now the course we took before at Fort Knox was a course we should have had before we went to Korea. I came away with a great impression of how good that was. It was excellence. When I saw General Collier working with the instructors and telling them how to handle this kind of thing. When I came back three years later, it was a well-organized organization. In fact, General Abrams had been there as the head of the command department. It was a first class education. I really and truly look back upon my Norwich experience as not up to that standard that the army was producing there. At the end of that course I had talked my way into becoming one of the instructors in the command department, and I was thrilled to death about that. On graduation day I'm sitting in my chair on the aisle, and as the assistant commandant went by my seat he stopped and said, "You're going to be working in my office." (laughs) So I then worked for Colonel Chandler, who was a first-rate soldier. He had been horse cavalry, in the Philippines, and was on the Bataan death march. He was really very much a gentleman, very much strong willed, and very much of a tutor, and I worked out of his office. My job was to arrange the schedules of the classes, and we had all kinds of classes -- enlisted classes, officer classes -- so that they would mesh how 21 many people, how many classrooms do we need, how many instructors do we need, on what day are we going to do it? I was bringing home page after page of long paper, and on the kitchen floor working out the details of making this thing work. It was great, but, again, there was an intermediary. There was a lieutenant colonel who was my immediate supervisor who, again, I thought to be a dud. On my first day of working there he said, "That's your desk right over there." And I'm, "Yes, sir." I went over to my desk. Now what do I do? Here I am, I found my desk. There was a major sitting at a desk facing me who never looked up. He was just scribbling away, scared to death of this guy evidently. A few minutes later he came over and said, "Well, here's the first project I want you to do. This is it. I want you to study this, and then rewrite it, and we'll discuss it." Fine. It wasn't five minutes later, he came over and said, "No, I want you to do this one instead." I went through about six of those before I understood what I was doing. I was hopeless that anything was really going to happen. That same day he came over and looked over my shoulder, and I looked up, and he said, "What are you writing there?" I said, "Well, sir, I'm writing myself a note so that I will be able to put these things in the appropriate order." He said, "Well, you're not saying it very well." (laughter) It was awful. My out was Colonel Chandler, and a major got assigned to the office, and he very quickly understood what was going on here and went in and talked to Colonel Chandler, and Colonel Chandler moved him out. Again, we got a very, very fine operating organization going. It was good; it was very successful. But, you know, every time there's some kind of a roadblock in your career, you've got to stop and figure out how the hell you're going to get around it. JC: What was after Fort Knox? RT: Twenty more years of -- let's see. I graduated from Fort Knox. I was selected below the zone for a promotion. Do you know what that means? JC: Uh-uh. RT: When you're considered for promotion a board meets in Washington, and everybody whose career appears between this date and this date is considered. Isn't that right? Well, what they started, and I don't know if they're still doing it or not -- I think they are -- they would go below this zone and choose certain people to be examined with this group, and I was lucky enough to do that and really jumped ahead. In the headquarters there was Major Howard from Norwich University. Major Howard didn't graduate from here, but he was an instructor when I was a student here. He was in another department, or I didn't see much of him. But when I came out on the below-the-zone list, there were two of us at Fort Knox that came out on it, and he called me on the phone, and he said, "Well, I thought Frank would make it, but I never thought you would." (laughter) So things are weird, but Leavenworth was an exciting time. I was a captain. The majority of people were majors and lieutenant colonels. A real shock of my life in the first day was seated at tables, and there's a blank card in front of you, and the instructor said, "Now write your name on it, not your rank. Write your name on that card." Well, the guy sitting opposite me was a lieutenant colonel, and I was a captain, and I don't know his rank. What do I call him? We were all calling each other by their first names 22 rather than you find in a unit. That (inaudible) [01:41:04] like that, I'm up against it here. So I worked hard, harder than I've ever worked, and at the end of the halfway mark in the course they gave us standings of where you stand in the course, and I was number five or something. I said, "I'm working too hard." Yeah, that was good, a good period in our life. We had Saturdays and Sundays off. I had a little golf group I played with on Saturdays, and Michelob beer was local out there. We'd buy a pitcher -- the loser would buy a pitcher of beer, and that was a big deal. That was a big deal. JC: So when did you go to graduate school at the University of Alabama? RT: Strange you should ask that. When I came to the end of the course at Leavenworth a general officer, a brigadier general, came out to the course to announce to the armor officers, to the infantry officers, etc., what your next assignment would be. About the third name he read was a good friend of mine, and when he read off where he was to go this guy went "Ooohhh." The general looked down at him and said, "What's the problem?" He said, "Sir, I don't think anybody in your office ever read my request." "Oh." He said, "Major so-and-so, come out here." The guy comes out from behind the curtain with a big notebook, and the guy flaps through it, and he looks down, and he says, "I don't know what you're complaining about. It says right here, 'Anywhere in the world but Fort Knox.' And you're going to Fort Knox, your second choice." (laughter) Then he got to my name, and he said, "I want to see you right after this." I thought, oh, God, what now? So I went in, and he was in his office. There was a temporary office. And he said, "We've got a problem here," and I said, "Sir, what is it?" He said, "Well, they've got you going to graduate school, and as the chief armor officer I want you to go to an armored unit." I said, "I have a choice?" He said yes. I said, "Where will I go if I go to an armored unit?" He thought for a minute, and he said, "You'll go to the tank battalion in Hawaii." I said, "Can I discuss this with my wife at lunch?" and he said, "Sure," and I came back and said, "We have decided that we're going to go to graduate school," and that's how that worked out. JC: So you went to Tuscaloosa instead of Hawaii. RT: Yeah. (laughs) JC: Now, what degree did you get at Alabama? RT: MBA. It was a good tough course, but it was in the process of changing the curriculum of business schools, and some of it was very tough. Part of it was very simple, but some of it was very tough. I established a schedule where I went in very early in the morning, got in there before 7:00 every morning, went down to the basement of the library where I had an assigned carrel and started working until it was time for a class to begin. I'd go up to the class and go back to the basement, eat my lunch in the basement, go home at 5:00, and hardly ever did any midnight work at home. We lived a good, wonderful family life in Tuscaloosa. Now, it wasn't all easy. There had been the problems of the colleges not admitting blacks, and the president of the United States pushing hard to make them do it. 23 Then there were the riots at Ole Miss, right at that time. The army sent down its chief person who determines whether the applicants will go to college -- army applicants -- and to which college they will go to. So we all gathered, and there were people taking nuclear physics, and [we have to?] discuss with him, and he talked it back and forth, etc. Finally one young captain in the back said, "Sir, this is all very interesting, but the army's practically at war with our citizens. What the hell happen-- What do we do? What are our orders, and what are our instructions here at the University of Alabama, if the same kind of thing breaks out on this campus?" This poor old duffer who'd been the president of some college someplace sort of shook his head and said, "Well, I hope you'd be on the side of the government." (laughter) That hit right in the heart of soldiers. But it was a good program. When I left I was going to be assigned to the headquarters in US Army Europe in the comptroller's office, and you're required to stay in that position for three years to make up for your being chosen for that job. They want to use your knowledge and experience. Just before I left they changed it, and I went to the US Army Support Command in France, which had 57 separate organizations that it commanded, to include a pipeline that came in at St. Nazaire and went out to all of the air bases and army refueling, etc., and repair of tanks, repair of everything. We took German factories over, used Germans. It was a very, very exciting assignment in terms of technology, but I got assigned to the comptroller's office in that damn headquarters, and I was one of three soldiers. The rest were all civilian employees, or French. One of the people that worked for me was from Yugoslavia; he'd escaped Yugoslavia. So it was a mixed up kind of place. We lived at a French house down by the railroad station. We didn't want to live in the government quarters, we'd done enough of that. We wanted to have an experience in France. From that point of view, it was wonderful. The job was terrible, just terrible. They expected me to know everything that they did in their routine because I'd been to this business program. Well, I had to really move fast to catch up with them. My boss was a man by the name of [Birossi?]. He'd been an Italian-American soldier in World War II who married an Italian and never went home, and when they created the support command then he stayed on in Europe and became a very important man in the headquarters as the budget manager of this very vast organization. I worked like hell to try and get it straightened out. They first gave me the responsibility of working the budget of a couple of the major organizations, one the tank rebuild plant, which was -- God, it looked like General Motors out there. I finally got frustrated with it all. We'd all sit in a room, roll out our papers, and bring in the guy, the comptroller, from that organization, and you'd sit facing each other with Mr. [Birossi?] looking over your shoulder, and you'd work out a budget for them. How the hell did I know? I didn't have any basis for doing it, but we'd discuss it to get it. When this was all over and calmed down I said, "This is stupid as hell," to [Birossi?]. He said, "What are you talking about?" And I said, "We've got the world's best information technology program right in this headquarters, those guys that are working the plants do it all by technical means, punch cards, and here we are sitting around trying to argue about a number on a sheet of paper that doesn't mean a damn thing." He said, "What do you suggest?" I said, "I suggest we go to talk to them, get onto their system somehow, and work this thing out that we can make a reasonable stab at it." He said, "OK, wise guy, do it." 24 Now, there was a lieutenant colonel in this overall office who was Birossi's boss, and I went to see him and told him, I said, "Now, I'm not competent to do this. There's no question about it. However, if you give me two of those young captains of finance that work down the hall from me, I can get this thing started and going." So he assigned these two guys to me, and we changed the whole system of how we did the budgeting of US Army Europe. I got some kind of an award for that. Then they put me in another job where I had all kinds of stupid responsibilities. I had a responsibility for efficiency of each of these many, many organizations, and I got permission to send people -- Frenchmen -- back to the United States to be trained in each of those depots to do it. Then we pulled all of this together right as the secretary of defense had initiated a program to improve work force relationships, his program, and they sent it out and said, "Everybody in the army, navy, and the air force will use these procedures." And my two-star boss said, "No, we won't. We're not doing that. We got a god system, we just got it started, and, well, that's the way it will be." OK, you're the boss. So six weeks later, maybe two months later, there's a message sent to the commanding general that said "We're sending over someone from the Department of Defense to look at your program." I got called in to the CG's office, and he said, "You got two weeks to put this program in place." Well, you know, I was put into a position where I got attention, and I could do what I wanted to do, and I could get help to do it, and everything just sort of worked together. It was a great experience. But, again, it's a case of speaking up and saying what you think is wrong and finding a way to do it. I went in on the train from Orleans into Paris to the IBM plant with boxes of punch cards in my (inaudible) [01:53:43] and brought them into IBM, and we worked it out with them to do it at first before we turned it over to our own organization. That's because if we screwed it up, we'd screw them up badly. But those two finance captains did all the work. I just plowed ahead. Another time, in that same job -- I really thought -- when I got there I said, "My career is ruined. My career is ruined. Who's going to believe that I was in a damn headquarters for a support group? No, uh. I'm an armored guy. No." But anyway, they came up with another program, again, out of the Department of Defense. This time it was to work specifically with -- I can't remember the name of it, but, again, it came out of the secretary of defense's office, and again I got the job to do it. But this time I had an opportunity to start from the beginning with it. It was a matter of saving money, and we were supposed to put out programs, out to our subordinate units, and help them find money and other ways of doing business (inaudible) [01:55:09]. We started with the laundries, a simple thing, and went into the laundries with the people we trained, and they would say to the laundress, "How can you do your job better?" They'd say, "Well, I've been working at this for six years. If we did this, and that, and the other thing," and all of a sudden we weren't doing anything but saying "How do you do it?" and then helping them do it, and getting their boss to agree to it. Well, then you had to take all this information and turn it over to another agency who would check your figures, and numbers, and back and forth, and everything. That all seemed to work out, and things were going along rather well when they put me in for an award as the civilian of the year for product improvement. I was called (laughs) into Heidelberg, and they put on a parade, and the commanding general and I are -- there were other people, for other reasons, being recognized that day. I'm standing 25 beside the commanding general when the troops are passing in review, and he said, "What the hell are you doing here? This is a civilian award." I said, "Sir, you signed it." (laughter) And off we went. I just kept working. Living there was great sport, except the French are crazy. We lived in a neighborhood, as I said, on Rue de la Gale, and the house was an old one. It was rent controlled, and we had to slip the landlord money on certain days, and you'd walk up to his house with a paper bag full of money. A door would open, a hand would come out and grab the paper bag out of your thing, the extra money for the -- crazy. In the neighborhood we never made close friends except in one instance. Our youngest daughter, Ellen, went to French school. The other two kids refused; they were smart enough not to do it. Ellen and her friend [Pascale?] (inaudible) [01:57:36] walked to school with her mother and Carol, over to school. The ladies walked back from school. After lunch, walked over, back to get, march them over, again, at the end of the school day. And they talked, and they talked, and they talked. Not a single word of English was ever spoken for three years between these two women. We get back to the United States and got a very nice letter from her, in English, and she said, "You never would have improved your French the way you did if you knew I had been a nanny in Great Britain and speak English." (Cates laughs) Now, that's the dirtiest, rottenest trick I can ever imagine happening. (laughter) When we had a problem with the house, you'd try and go out and find someone that would fix the faucet. Now, there are four sizes of pipe, and there are 12 sizes of faucets, and there are 14 sizes -- and they ask you which one do you want? You don't know. So somebody has to come and measure it and go back, and two days later you've got water running again. When it came time to buy coal, we went down to the place you buy coal, and it was a storefront on the main road, right in the main store, and he's got little glass canisters with different kinds of coal in the window. You don't buy coal that way anywhere else in the world. We went in, and he wanted to know how many radiators we had in the house, and how many veins each radiator had, and how many sections were in the stove, and then he could figure out how many tons it would take to heat the house. He didn't ask if there was any broken windows, or open doors, or boards off on the roof. They did it totally unscientific. Then when you come to that decision, then they say, "Now do you want it from Belgium? Do you want it from --" you know, down the list. We want anthracite from Belgium, OK. Then they come and dump it in the house with buckets in the window of the cellar, and the whole house is covered with coal dust everywhere. And it was expensive. Living there was not easy, but we made a pact that we were going to go once a month with the kids to Paris, every time, every month, and we did, and we traveled a lot. Not any great distances, but we loved parts of France. But the French were very difficult to live with. JC: Oh, I'm sure. I've been there once. (laughs) RT: The worst one was my father had a cousin who was, in relationship to Dad, it was about six up from him in the corporation, and he was the chairman of the board. We got a call that he was coming to visit the French company that was owned by the American company, and they were going to come down and see us in this hovel (laughs). And just about the time we knew that they were coming but not exactly when they were coming, 26 the French left us with a bit of a problem. When they put in the sewer system, they left the septic tank in the house, in the basement, made of clay, and it began to leak. Do you have any idea what living in that house was like? You couldn't flush a toilet. When I'd go off to work and leave Carol, they had a deal with these crazy guys coming in, and eventually they came in. One guy came in, and he took off the top of this thing, and then he went away. She chased him down, and he said, "Oh, you've got to hire somebody else. The union won't allow me to put the hose down in here and suck out what's left. You've got to find that guy." And it went on, and on, and on, and trying to live in that house. Fortunately we got it cleaned up before Uncle George showed up for lunch. (laughter) JC: Sounds like it was quite difficult living in that house. RT: It was very difficult. Every single day one of us crossed the street to the bakery that was directly across the street from us, and we'd order a demi pan, and bring it back for breakfast, or something else. And every single day that one of us went, my own experience was I'd walk in the door -- "Bonjour, Madame." (laughter) The only guy that spoke to us lived next door, and the reason he spoke to us was that nobody else in the neighborhood, or the town, or the city would speak to him, because he had been a butcher during the Nazi occupation and gave the Nazis all the best cuts of meat. We had no phones. It took three years to get a phone, and it was a three-year tour. If you got a phone, you had nobody to call; they'd all gone home. They're crazy, just crazy. (laughs) JC: So what was the next assignment after France? RT: Well, while in France the Vietnam War broke out, and people lieutenant colonel level in Europe were being pulled back to the United States and given a command in Vietnam. So I applied to get a command in Vietnam, and they said, "Oh, no, no, no, no, you haven't finished your tour for having gone to graduate school. You can't possibly go." This is talking to somebody back in Washington. Then another job opened up, and they needed a lieutenant colonel in an armored battalion, and I called them back again. I said, "I'll come back to this job after that. How about that?" "Nope, we can't do that. We can't do that." Eventually they said, "OK, when you come home from --" I put enough pressure on them. "When you come home from France, we'll send you to Vietnam." And when we came home from France, they said, "No, you're going to go to the Armed Forces Staff College. You've been selected among the army, navy, and air force to go to the Armed Forces Staff College, for six months. After that, we'll get you a job that will get you to Vietnam." Well, you know, it's frustrating, just terribly frustrating. After the Armed Forces Staff College they told me I would go to Vietnam, but first I would go to pick up 57 tanks that had just been manufactured of a new design, and I was to form the tank battalion in the United States, train it in the United States, and take it to Vietnam. When that day came, ready to go, we had three rounds blow up in the chamber back at Aberdeen Proving Ground, and they said, "Hold it. You're no longer on the list to go. But you are going to go to the Naval War College." I couldn't get to Vietnam! It was very difficult. 27 JC: What was the Naval War College like? RT: Terrible. The Naval War College, well, we called it the sleeping room. They had two major speakers every day, one in the morning, and one in the afternoon. That was fine. I mean, I loved to hear them, and they did have a message, but it wasn't work. It was sitting there like you're turning on the television. There was no challenge to this thing at all. Now you could go and get a master's degree along with it from George Washington, but I couldn't, because I had a master's degree, so they weren't going to let me take that program. So they hired somebody the University of Massachusetts had fired from their Economics Department, an old man, to be my mentor and take me through a separate program -- nothing comes out of it other than a dissertation at the end. OK, I'll put up with it, but he was awful, and it was a waste of my time. You never had time between these people to really go to the library and do something. It was 20 minutes. What can you do in the library in 20 minutes? No, you don't. Everyone went and get good coffee, sat around and talked, etc. Oop, time to go back into the bedroom. There was nothing going on in terms of substance in the place. When I had my first time as directing my little group, I worked long and hard on the assignments, and came in the next morning and said, "OK, let's see. Now we had readings in this one, and then we had a differing opinion from this requirement, and then this one, and another one. Commander Jones, what do you think about this?" "Oh, shit," he said, "You don't think I pay any attention to that, do you? I'm in the George Washington program. I'm not going to do any of this." That was a general attitude. There wasn't any depth to what we were doing. One day the admiral in charge, who'd married a British lady and had just come back from another tour in London, said, "How would you like to have lunch at my house with a guest speaker, Todd?" I said, "Gee, that would be very nice, sir." I got up there to discover there were 12 or 13 of us at separate tables and he and the speaker was at another table. What did we do? We sat around and chatted, and ate his food, and left. He said, "How'd you like that?" I said, "What are you referring to, sir?" He said, "Well, the opportunity to be with the speaker." I said, "We weren't with the speaker. You were with the speaker." "Well, how would you handle that?" "I'd put in a round table, and we'd all sit around and talk." "What a great idea." Really, really bad stuff. So he did, and then he invited me to come, and I went, and he said, "How did that go?" I said, "Sir, that was wonderful. But if you did that in the classrooms it might help, too." "We don't have round tables in the classrooms?" He'd never been in a classroom. We didn't have one single naval officer who was nuclear qualified come to the course. They sent them to the National War College. We didn't have one single graduate of a senior college who was on the faculty. I could go on, and on, and on about how bad it was. But one day, in Vietnam, I was sitting at my desk outside General Abrams's office, and I got a call from the naval head in Vietnam. I'm trying to think of his name. I know it as well as I know my own. But anyway, he called me and said, "Russ, I got to see General Abrams." I said, "Well, he's tied up at the moment. Come on up and sit down, and I'll get you in just the minute I can break into it." He said, "Good," and he came up. We sat there, and he said, "I got to talk to General Abrams. They're going to announce this afternoon that I'm the new chief of naval operations, and I don't want him to hear it from anybody else but me." I said, "Oh, have I been waiting for this." He said, 28 "What are you talking about?" I said, "You can do something about the Naval War College that I couldn't," and I laid it out for him, and he fired the guy when he got back there. This is Zumwalt, Admiral Zumwalt. He fired the guy and changed all the programs. I mean, they were tough on him, and they've got a good school there now, or at least the last I knew of it, a very good school that has been accredited. But it was awful. JC: Did you finally get to Vietnam after the Naval War College? RT: Yeah, that's why I was sitting in General Abrams's office. I was to be sent over to be on the command list, which meant this list of people the army feels are capable of doing a job as colonel in a combat unit. They sent my name over, and then they called me back and said, "We've withdrawn your name." (sighs deeply) I said, "Come on, guys. This isn't fair." He's "Hold it, hold it, hold it. They're looking for an assistant to General Abrams, and we've sent your name in." I said, "Look, I've met General Abrams a few times. I don't think he was very impressed with me. I don't think he'll select me off of any list of yours." He said, "There is no list. We only sent your name." (laughter) So I went over there, and I sat for, oh, eight months I guess in General Cao Van Vien's office, who was the head of the Vietnamese armed forces, and I acted as a liaison between General Abrams and General Cao Van Vien, of which there was no requirement. Those guys talked to each other whenever they wanted to. But I represented General Abrams when General Cao Van Vien called the other -- the Koreans, the Australians, the New Zealanders, etc., etc. -- together on a Monday morning to have a meeting, and that was interesting, and I learned a lot, and I met a lot of people. Eventually the secretary of the staff rotated home, and I took his slot. You actually work for the chief of staff, but I read and decided which messages that came in that night would go into General Abrams the next morning, so I got to work very, very early and stayed very, very late, day after day after day, seven days a week. But I really loved working for the guy. Every Saturday morning we would meet with the commanders of the army, navy, air force, etc., the CIA, in the basement of our building, and it was general so-and-so, admiral so-and-so, etc., and Colonel Todd. And Colonel Todd sat in the back of the room and checked -- again, a great learning experience. Watching the interrelationship between these very, very senior commanders was a great experience. Then I went with General Abrams every Monday morning down to brief the ambassador. We'd drive down in his sedan. On Sunday I'd prepare a book for him that he'd go over, and then he'd have that in front of him. He never read it. He never sat in front of the ambassador and read it. I'd be on pins and needles all the time that he'd turn to me and say, "What the hell's this?" (laughs) But he was great. Then I got a command. I left the headquarters and went out and joined the 24th Division as a brigade commander, and I'd been there about eight days when it was announced that the brigade was to go home. (laughs) The next day I got a call on the radio, out flying around in my helicopter -- I had seven battalions in the brigade at the time -- from the corps commander, General Davidson, and General Davidson said, "Meet me at coordinates so-and-so," and we both flew into a point. He said, "I'm pulling you out of this. I've got a problem with the Royal Thai Army. The officer we have working 29 with them is not acceptable any longer to the Royal Thai Army. I need somebody tomorrow, and you're it." That was the craziest thing I've ever been involved in. Wonderful, wonderful Thai commander, who began his military experience at age five in a military academy run by the government. He finished his education in France. The French owned Indonesia. Thailand (inaudible) [02:16:30]. So there we were. Day in and day out, he and I would receive the same briefing. He'd get it in Thai, and his aide-de-camp would give it to me in English. We never ever, ever came to the same solution. We were generations in thought apart. For example, in World War II Thailand never declared war on anybody, but went to war against the Allied forces when they thought Japan was winning. This fellow was a captain in the Thai Army, and he did something very spectacular -- whatever it was, I don't know, very heroic. He was called back to the capital, and he was given the Royal Order of the White Elephant or something. They'd give out five for every war. This was something very, very special, parades, the whole business. He went back to his unit, and then the Thais decided that the Japanese weren't winning the war, and they changed and became our allies. Now you're not going to believe this. They called him back and took the medal because he was fighting on the wrong side. (laughs) I could go on forever on this. My brain couldn't absorb it. When I'd left that and gone back to the United States, I guess when this happened -- I don't remember where I was, but anyway, I wrote him a letter, and I said, "What in the world is going on in Bangkok? You were the commander of the 1st Division, responsible for the security of Bangkok. Your father-in-law is the dictator. They're rioting in the streets, and, to the best I know, nothing's happening." He wrote back to me, after some (inaudible) [02:19:06] time, and said, "Well, you just don't understand our way of thinking. The soldiers had killed some civilians who were rioting, so I went back to my BOQ and stayed there two weeks, and when I came back my father-in-law had been deposed, and the fighting was over." Huh? (laughs) And it wasn't that he wasn't a good soldier, and it wasn't that he was afraid of anything. No, we'd fly around in his damn helicopter and take it places I never would have gone. On the other hand, he had some VIPs coming over, and he said, "We can't take the helicopter today. I'm going to use it tomorrow for some Thai VIPs, and I don't want any fingerprints on it, I don't want to make sure there's no bullet holes in the thing. We'll just take this other thing." What? We couldn't come together. At one point, the real one that almost got me in trouble -- I think it was on Thanksgiving -- our base camp also had three units in it from the 1st Cavalry Division, and the Thais, and the Thais who were responsible for the security, and I was responsible to the US headquarters. Well, on the big army base, maybe 15 miles away, on Thanksgiving night everything went up in the air, flares, and shooting, and machine guns, and all the Thais thought this was great, and they all did it. He called me in the next morning, and he laid me out. He said, "No Thai would ever do that. Your Americans did this." Well, OK, I'll suck it up. "I assure you it won't happen again, sir." So come New Year's time, I put out to my staff with each of his units, where they normally served, to stay with them all night and record everything that happened in that TOC. Next morning he got me again when I went in there. I said, "Sir, before we say anything else, I suggest you talk to your TOC officer." He went down there, and those 30 guys, we made them record everything, and he discovered that it was his units that were doing it. What do you suppose his answer to that one was? JC: I don't know. RT: He called in his senior officers and said, "I'm resigning from the army. You've let me down." And he went back into his hooch and stayed there for about three days. I woke up at the end of three days early in the morning, and the whole goddamn Thai Army that was posted in Vietnam was out there in a formation. I walked out to see what was going on and stood behind him -- he was up on a platform -- and they all apologized, etc., and he forgave them, and they went back into the woods to their positions. They'd left their fighting positions to come back and apologize to the commanding general. JC: Oh, wow. RT: (laughs) You can find one worse than that, I'll bet. My goodness. JC: Want to stop again? (break in audio) JC: Let's stop here, because we've done about another hour and 10 minutes. (break in audio) RT: Let's -- (break in audio) [02:23:15] JC: All right, this is Joseph Cates. Today is May 19, 2016. This is my second interview with Major General Russell Todd. This interview is taking place at the Sullivan Museum and History Center. This interview is sponsored by the Sullivan Museum and History Center and is part of the Norwich Voices Oral History Project. So when we left off last time we had gone through Vietnam, and you're ready for your next assignment. What was that? RT: OK. When the Royal Thai Army left Vietnam I moved out to a brigade, as I said earlier. But the time with the brigade was very unsatisfactory to me as a professional. It was a little more than a month, and that's not what I considered to be a command. So thinking about what would happen when I got home, I called to the Pentagon, talked to the people in armor branch. A lieutenant colonel sits on a desk and shuffles the papers for colonels and helps make the decisions. I told him I wanted to have a particular command at Fort Lewis, Washington, that I knew the command was about to change. And they said, "Oh, we've already appointed somebody to that port. But you are coming back to go to the Pentagon." 31 I had fought off the Pentagon earlier in my tour. When I was working for General Abrams I got a call from the Pentagon that said "We're bringing you back to the United States because a new position has opened up, and it calls for a brigadier general, and although you're only a colonel, we want you to fill that position." And I said, "Tell me about it." They said, "Well, you're going to be the army's first drug-and-alcohol-abuse officer." I said, "You've been watching what I'm drinking." He said, "No, this is what we've got in mind for you." And I said, "That isn't going to work. It just isn't going to work. I'm over here on a two-year tour, and if you want me to leave here, I'll give you General Abrams's telephone number, and you can call him and ask him to release me." Well, no, they didn't think they would do that. (laughs) So when I went back I went to the Pentagon, and there I went to work for a four-star general who I had met several times, because he traveled to Vietnam back and forth, General Kerwin, a wonderful, wonderful soldier. And when I reported in he told me that I was going to be the head of the department that he supervised for the Modern Volunteer Army. My job would be to coordinate all of the programs that were going on both at posts, camps, and stations around the country and around the world, and also within the Pentagon, to evaluate where we ought to be going. Well, OK. It wasn't my first choice. I had about, oh, 10 lieutenant colonels working for me in a very small office that didn't have any windows, and there was a lieutenant general working in the chief of staff's office whose title was the chief of modern volunteer army. So I was torn between two very senior officers who didn't agree with each other very often, and the job went on, and back and forth, and up and down, but a lot of answering letters from the Congress and this kind of thing, and then evaluating things that came from the field. Well, one day I was up in the next level in the Pentagon, because I'd been called by that lieutenant general, and he started chewing me out just something awful for reasons I couldn't explain. Finally he said, "I'm going down and see General Kerwin." My boss. What the hell's this about? So I was standing alone in his office. He went out a side door, and I said, "I've got to get to General Kerwin quick." So I picked up -- they have red phones that go between the very senior officers. I picked it up and dialed General Kerwin's office, and he has to answer that, no matter what's going on. And I said, "Sir, we got trouble," and told him what was going on. I saw him later in the day. He said, "Thanks. That really made a difference." From that moment on, he treated me like I was one of his best friends and had faith in what I was doing. Now, they did bring back in a major general who had just stopped commanding the 82nd Airborne Division, and he came in, and he was my immediate supervisor. But General Kerwin made a proposal -- not a proposal -- instructions to everybody about that time that said "Everybody that works for me in the deputy chief of staff personnel office is going to spend four years in this job." I could see my chances of getting a second shot at a brigade just going out the window. Carol and I had bought a house in Washington, the first home we ever owned. In France it was a rental, and everything else was army quarters. So this was special. She loved that house. She took a job in Washington, DC, in the personnel department, and then she had done a lot of that before, and that was sort of a big part of what she had done at Radcliffe after Smith, and she loved that job. In fact, everywhere we went she tried to find a job that would keep her busy and active. 32 So there we were, balancing back and forth. Now what do I do? Well, I'll go back to my old trick and call the people in my branch on the phone, and I called this young man early one morning before anybody else was in the office, and he happened to be there. I told him my plight, that I'd been really cheated in that one month I'd had in the thing, and General Davidson had said I was coming to Europe with him to command a brigade, and that didn't work out once he found out I'd never been in the Pentagon. "So I want a command, and I want to lay it out right now. I want you to start working on it." He said, "Sir, I'm not sure I can do that." I said, "Well, what time do you come to work?" He said, "Well, I'm in here by 8:00 every morning." I said, "Get in at 7:30 on Monday, because I'm going to call you every goddamn Monday I'm sitting at this desk," and I did. Eventually he said, "I've made an appointment with you with my boss, Colonel [Touche?], who oversees all the branches for colonels." I walked over, and it was my old friend from Fort Knox who had been the senior aide when I was the junior aide to General Collier. He had talked it over with the committee that makes these kinds of decisions, and they were going to put my name in nomination to go back onto the brigade commanders list. Great. A few weeks later I get a phone call that says "We put your name before the committee, and you are on the list, and you're number two." Uh-oh. I'm supposed to spend four years working for General Kerwin? (laughs) So a little later they call back and said, "Whoa. Wait. In the 2nd Armored Division the brigade commander has moved up to be chief of staff, and that brigade is open." I said, "OK. Now you guys call General Kerwin and tell him that you're pulling me out." They said, "Like hell we will." (laughter) So I went to see General Kerwin, and he sort of grimaced and (inaudible) [02:32:24]. He said, "You know my policy." I said, "Yes, I do, sir, but this is a once-in-a-lifetime opportunity for me." And he said, "I'll tell you tomorrow." So the next day he called me, and he said, "Against my better judgment I'm going to let you go to that command. But let me tell you this. The day that's over you're coming back to work for me." I said, "Yes, sir. Thank you." I ran home. (laughs) A little later, in time, the moving truck was in front of the house. I'd gone home, checked out of the office, done everything appropriately, and gone back, and there was a phone call waiting for me at home. General Kerwin. He went on to say what he really wanted me to do, wouldn't I know, is that -- "Sir, we've made our deal," and he says, "OK, but remember, I'm going to get you when you get (inaudible) [02:33:21]." And that was very pleasing to me. I loved the idea of working for him. But, again, it was a matter of just working your way through the system. It was terribly important to my career and to me. People were telling me that "You don't have to do this" kind of thing. You know, "You've done all those kinds of things." But no, that wasn't the career I wanted. So I went to the 2nd Armored Division and took over the 3rd Brigade of the 2nd Armored Division at Fort Hood, Texas, and that was a real fun thing. I really enjoyed it. I had a lot of good people working for me. Some of them went on to become general officers later on. The first thing that happened was they told me that the brigade in one month is going to move to Germany on Operation [Forger?]. Does that mean anything to you? Well, in the Cold War we had built all kinds of home hutches and places to store tanks and materials that take a lot of time to get into the theater. If they said, "OK, the balloon went up. Come over here," you wouldn't have had any -- you'd have to wait for your 33 tanks for a month. So they had all those vehicles and stuff over there, and every year we went over and exercised the idea of flying over -- not me, the army did. It was my brigade's turn, and it was just great. I had planned that thing for every possible contingency, in my mind, and we laid it out with the staff. I said, "Now if this happens, or that happens, or this happens, this is what we'll do. Plan A, B, C, and D." And damn, I figured everything except it was going to snow at Fort Hood, and the air force wouldn't show up. (laughter) So we were about two days late getting there, and it slowed things up. But we went out on maneuvers for about a month and a half, and that was a great experience. I'd done it as a company commander when I was stationed in Europe, but as a brigade -- when I went over I've been detached from the 2nd Armored Division of the United States and attached to the 1st Infantry Division, when I got over to Europe. There for the first time I met a fellow named (laughs) -- I met someone, a senior officer, a brigadier general who, because my brigade wasn't part of his division, I had to go through the ropes of him looking over my shoulder for the first three weeks of what we were doing. It wasn't easy. Eventually he and I had a good reputation among each other, and then we're good. It worked out pretty well. Well, his name is Fuller, Fred Fuller. Just to move that part of the story a little further forward, when I went to Forces Command he was the DESOPS, and I was the assistant -- correction, he was the DESPER, personnel, and I was the assistant DESOPS. And again, good friends, you know. No, sir. I had to prove myself all over again to him. That was tough. That was tough. Then when I became division commander at Fort Hood, would you believe they made him the corps commander, and my boss again? And again, I went through the process. I called it rook training, he wanted to test me on everything that was going on, and then eventually he agreed, and we got along. That was a very difficult relationship I had with that individual. So we came back from Germany after the Reforger, and it was time to change division commanders. A general officer that I had met once or twice but didn't know came in as the two-star commanding the (inaudible) [02:38:26]. This was a fight for my life. He, in my opinion, didn't represent a good soldier. He would drive in his jeep with the two stars on the front, down the street, and the men in the division would say, "Hi, General," and he'd wave back, "Hi." No saluting, none of this. He would come around in my battalion and ask the company commander and the battalion commander to see their operational reports, and particularly the readiness reports, whether or not this tank would go or that one. He required them, not required them, but pushed hard for them to like take something off this tank and put it on that tank, and now we've created another tank that this one isn't working, this one if you take the parts and put it on this one, that's one less tank, but will look that much better. It was everything how you looked. Eventually he was promoted to lieutenant general and shipped to Europe, and his chief of staff caught on to his way of life, reported it. He got thrown out of the army, reduced to major general, and was retired. But that was a tough fight, that was a tough fight. In town now there's a major general, retired, John Greenway. Maybe you've met Phyllis. JC: I have. RT: Well, John Greenway was my chief of staff in the brigade, and I don't know how many times he saved my life. He'd say, "No, no, no, don't go up there and tell that general off. 34 Don't do it. Stop here." One time I actually said, "The hell with you, John, I'm going up there." I was really mad. Again, he had ordered my people to do something that was not proper. So John called up the division chief of staff, who was a good friend, and said, "Russ is on the way. Stop him." (laughs) So I never got in to see him, and I calmed down, and the chief of staff discussed it with me in a way. But it was a difficult, difficult system to live with, but I had wonderful people working for me. JC: Well, that's good. RT: Yeah. JC: What year is this? RT: Oh, my God. (inaudible) [02:41:04] I can't remember my birthday. (laughter) It was about '60 something, yeah. I came back to the United States, and I was assigned to forces command, where General Kerwin was, the man that said, "You're going to go work for me," and I went to work for General Kerwin just as I'd been promoted by the system to be brigadier general. I worked for him for two years and then another year with General Rogers, who went on to be the chief of staff of the army, and it was great. Real professionals who understood various ways of handling people beautifully. I must admit, he had a chief of staff who wasn't quite up to speed in my opinion, and as a result I found myself bypassing the chief of staff, which really isn't a very good idea. But both General Kerwin and General Rogers, when I was there, would call me on the phone directly and ask me to do something. As the junior brigadier general at Fort McPherson, Georgia, they immediately appointed me to be club officer, and to be the president of the Association of the United States Army chapter at Fort McPherson. I was really the junior guy in that headquarters as far as a general officer is concerned. The biggest thing that happened to me really there was that that's when we had the baby lift out of Vietnam, and then we had the evacuation of Vietnam. In the operations business at forces command, we had the responsibility of preparing those units in the United States, wherever they might be involved, to prepare them for the influx of people. I was up a lot of nights and really mad at the air force sometimes. They would bring in planes early, before we could finish taking people off the previous planes and get them, kind of thing. They finally came around. But it was a real wonderful experience as far as I'm concerned. I had the thrill of getting a thank you letter from the president and being called in by the State Department, who had the responsibility of taking these people once they arrived in the United States -- when they arrived in the United States the army was responsible for them. We took old barracks and tried to fix them up to be for families and all the rest of it. And the next step was to put them out into the population in America, and that was done by the State Department. At the end of this, the State Department gave me an award and invited me over to Foggy Bottom, and it was carried out in the formal part of that. It's a very ordinary-looking building, but inside, on the top floor, they have collected and put in there all the furnishing and antiques of America. They would go to somebody that had something that the State Department wanted, and they would say "We would like to have it, and we will replicate it exactly, and give you back the replication." They built -- it's a museum, it's a wonderful, wonderful museum of 35 American furniture through time. I was really impressed with it being there. I wasn't that impressed with the State Dept- people in Vietnam. (laughs) It was very interesting. JC: Yes, sir. So this was around 1975, that would be (crosstalk; inaudible) [02:45:47]. RT: Yeah, that's right. Yeah. I did one or two year. JC: Where were you from Fort McPherson? RT: From Fort McPherson, when my immediate boss left General Rogers called me in and said, "I want you to be my full-time top guy and deputy chief of staff operations." I said, "No, General, that isn't right." "What are you talking about, it isn't right?" I said, "You want someone that's been a division commander to be in that job. I mean, you're dealing with all those division commanders, and if the guy that's passing the instructions hasn't had the experience of being a division commander, it doesn't come through right." And he said, "All right. All right." About a year later I was on a board in Washington. You're sent in to do a lot of those things. Interestingly enough, on this particular one I was the head of the board for captains being promoted to major, and I got in trouble with General Rogers. The instructions we had were "These are the formulas, etc., that you follow when you're looking at the history of their being in the service. You can add to this other things, if you, as a board, want to do it." The first thing we added to it was that any captain who had served a normal period of time as a captain in the combat arms branches and had not had a company wasn't to be promoted on this occasion to major. Passing up a captain, you pass up the real army and the real understanding of the army, and, oh, boy. It turns out that we eliminated from being promoted five captains at West Point, instructors, and that reverberated around the world. (laughs) General Rogers finally calmed down. Then on another occasion when I was away in Washington he called me on the phone and said, "The major generals promotion list has just come out." I said, "Oh, good. Who's on it?" and they said, "You are." Oh, wow. After I went back he called me in his office and said, "Now, I'm going to send you to Fort Hood to command a division." Previous discussion, you got to have a command. I said, "Oh, my. Where's George going?" And he looked at me with this great strain on his face and said, "George who?" I said, "George Patton, 2nd Armored Division." I had been in the 2nd Armored Division twice. Four men have commanded the 2nd Armored Division, three of them during World War II. I knew that was my place in life. Well, he said, "You're going to the 1st Cav." Of course, when I'd been there as a brigade commander the 1st Cav was the enemy. (laughter) It was a little difficult to change my mindset that I was now the head of the 1st Cavalry Division, but it turned out to be a good assignment, too. We were immediately assigned a mission of working on something that was called Division '86, and this was the '76-'77 time frame. What we would do is to experiment with different organizational concepts, try them out, and another R&D organization would evaluate whether this was a good idea, or whether it wasn't a good idea. But, man, was that a lot of work. We had soldiers picking up their mattresses and marching over two streets, and then joining another company, because now we were trying -- we were going to have tank platoons with only four tanks rather than five tanks, 36 and these guys had to fill in for the -- you know, back and forth, and up and down. It was a crazy time, but it was very, very rewarding. We lived next door to George Patton and Joanne Patton, and as a matter of fact we had become very close friends over the time we were in the army. We went home on vacations sometimes by accident at the same time, back in New England, and other times purposefully. But we celebrated our twenty-fifth wedding anniversary together, both divisions, at the club, and it was officers. It was really good sport. JC: Was that your last command? RT: No. They sent me to -- at one Fort Hood, after two years of commanding the division, I went down and commanded something called [Tecada?] [02:51:38], which was a research and development experimental station kind of thing. I was doing to the rest of the world what they'd been doing to me, for two years I guess, at which point I was shipped over to Europe to be the deputy chief of staff for operations under General Kroesen. He was one of the most magnificent soldiers I'd ever met. I worked for him once before for a short time, but he was first class. Then I got a call from Loring Hart, president of Norwich University, who I'd gotten to know -- over his 10-year span as president -- pretty well. In my traveling around at various times, I was the head of the Norwich Club of Georgia, the Norwich Club of Fort Hood, the Norwich Club in Europe. They'd come over to visit, and we became close. I had come home on leave to see my dad, who was in bad trouble health wise, and I got a call from Loring Hart to my dad's home down in New Hampshire. He said, "I need you to come up here. I need to talk to you; it's important." And I said, "Gee, I don't know. Dad is not well, I don't know how long he's going to live, and I can't be here very long, so I really and truly want to see as much of him as I can." He said, "Well, afterward, after this weekend" -- it was a big alumni weekend -- "I'll stop in to see you." I said OK. Well, Mother got a hold of me, and Dad got a hold of me and said, "Go on up there." Dad said, "Get a hold of my classmates and tell them I'll be there next year." Well, I knew most of his classmates. When I arrived I found them at lunch in the Armory, and I walked down to the table, the half where they were, and started saying this lie about my father, he's going to be getting well, and he'll see you next year when he comes. All of a sudden the most unusual thing happened. There was this great noise in the Armory, and it kept getting louder and louder and louder. As this individual coming into the room got closer to our table, I discovered that it was General Harmon coming back, and all of these people were saying, "Ernie, Ernie, Ernie, Ernie." I couldn't believe it, you know, really and truly. It showed me just exactly how much he was loved by this institution. That doesn't mean he didn't make a lot of mistakes at times, but he really pulled us out of the woods. So Loring Hart stops in at the house and says, "The board at Norwich University has told me that 10 years is enough, and I'm going to retire. I want you to put your name on the list to be considered." I said, "You're a PhD, you taught English, you became the dean of the university. I don't have any of that." He said, "And you don't need it either, because I'm absolutely certain they're going to choose a soldier." I said, "What do you know, I'm qualified." I went back to Europe, told my boss, and then came back. I made a couple of trips back and forth. I told my boss, which was General Kroesen, what was 37 going on, and then went to see the chief of staff of the army to tell him that I was putting in my papers. You know, after you've been division commander you owe the army something, because of the experience they've given you. So I went to see General "Shy" Meyer, who I'd known in Vietnam, and I was a little dubious here. What will he say? So I told him, and he jumped up from behind his chair, rushed around to my side of his desk, shook my hand, and said, "Boy, that's just exactly what I want to do when I get out." (laughter) Then, unfortunately, and this doesn't have to be spread around, he told me that my name had been submitted to be promoted to Lieutenant General, and it is now before the Congress. Had I not put this in and had I been selected, I was going to go to one of two different jobs, and neither one of them sounded as much fun to me as coming home. Not that I could change my mind. Once you've told the army you're retiring, you're retiring. You don't change your mind. So that's how I got here. JC: What were the other two choices? RT: To be the chief of staff of USEUCOM, which was for the European theater of all of the activities there, and the other one was on the joint staff, doing the DES-OPS kind of work, which is called the J5. JC: So you come to Norwich. Talk a little bit about the application process, because I know Phil Marsilius says in his oral history that they gave you an eight-point plan that they wanted implemented. RT: Yeah. Very unusual I thought, and very useful. Before I get to that (laughs), Carol and I came. We went to New York City and joined a committee of the board who were involved in the selection process. The plane was late, the taxis weren't running, and we were late getting to this thing. Carol was a little nervous that that showed that maybe we weren't working hard enough to get there. They said to me, "We've just finished lunch. Do you want something to eat?" and I said, "Oh, yeah. How about a bowl of onion soup?" Carol said to me afterward, "You could have chosen anything but that cheese dangling out of your mouth." (laughter) But, to me, we had a wonderful conversation, and quite frankly I left in the cab going back to the airport with a member of the board who sat there and congratulated us, because they were certain that the board was now going to select us. Yeah, interesting. Where were we in our discussion? JC: The eight-point plan. RT: Yeah. I can't tell you what the eight-points are right now, but they were all reasonable, one of which was to make Vermont College work, the system of the two institutions together, and that's interesting, too. On that point I tried very hard -- they put a lot of pressure on Loring to go up to Vermont College at least twice a week. He'd go home, changed out of his uniform into civilian clothes, go up to Vermont College, and I don't know what he did, presumably he did good things, and came back again. I got into that routine with him, and I found that Vermont College was in deep trouble, I mean, in my opinion. Over time Vermont College had reduced the quality of their education in order 38 to sustain the number of students they needed, and they had all kinds of programs going that didn't make a lot of sense. They had a nursing program that was excellent. Excellent. They had just bought some programs from -- oh, what's the name of it? JC: Goddard? RT: Goddard College, and they were difficult to mesh into the family. For example, I hadn't been here very long, and I got a call from Mrs. Lippincott, who was the chief officer of Vermont College and had previously been Loring's assistant. I got a call that said, "There's going to be a graduation on Friday" -- this was about Wednesday -- "and it's going to be outside at Vermont College. It's going to be one of the Goddard programs that's graduating at this time. They would like to invite you to be part of their graduation." So I said, "Fine, I'll be there." But before I went I hadn't heard anything more, so I called up to find out, and I said, "Now, what's my role in this? Do I hand out the diplomas? Do I make a speech, do I congratulate them from the platform? What do I do?" They said, "Oh, no, they just want you to sit there and be present. They do all this themselves." OK. I can live with that, and we'll see what happens. The first student to graduate came up, gave a little speech, each one of them, and then took their diploma and put it from their left hand to their right hand, and went back to their chair. The institution wasn't involved. This happened seven or eight times before I really said this is something we've got to look at. Then they decided, or they didn't then decide, the next thing was to have a musical rendition. They had a fellow with a fife and a piano player, and they pushed the piano out toward the group, and the front leg broke off pushing it through the grass. They somehow got it jacked up and started, and the flute player -- well, it was awful, just awful. The next day I said to my vice president, Jim Galloway, major general, retired, I told Jim what had happened, and he said, "You know, you weren't the first. I was the first. The same sort of thing went on, but it was crazier when I was up there." I said, "Tell me." He said, "The flute player was in a tree." (laughter) So we spent some time trying to bring it into the focus. Quite frankly they had some fine professors. They just didn't have a system involved. JC: I've always heard Goddard is a little strange. RT: Well, put it this way. One time Carol and I invited the president of -- oh, in Burlington. JC: UVM? RT: N