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Issue 2.4 of the Review for Religious, 1943. ; A.M.D.G. Review i or Religious JULY 1~, 1943 ~ Shall Weo~Talk About Vocation? . ~The Edlfors Ignatius Of Antioch . -°. ¯ Augustine K~as "Chris÷ in the Refectory . w,~iam J. M,;ore Differing~Currents in the Liturgy ./ . G~rald Ellard Advice to a New Superior , A Spiritual Director Studies Du~ing Novitia÷e . . . . Adam . EII~s Si:,ruples versus Chastity . Gerald'~ Kelly Communication Book~Revlews Questions Answered Decisions of the Holy See ' " VOLUME II '- NUMBE~,4 REVIEW FOR- RELI.GIOU S VOLUME II JULY 15, 1.943 NUMBER OONTENTS SHALL WE TALK°ABOUT VOCATION?--The Editors .217 THE SPIRITUAL MESSAGE OF IGNATIUS OF ANTIOCH-- Augustine Klaas, S.J . 220 HOLY CHILDHOOD CENTEiXlNIAL . 234 CHRIST IN THE REFECTORY--William J. Moore, S.J .~.235 ¯ DIFFERING CURRENTS IN THE LITURGY, TOO--Gerald Ellard, 2S4.J3. BOOKLETS . 251 ADVICE TO A NEW SUPERIOR (By a Spiritual Director) .2.52 STUDIES DURING THE NOVITIATE--Adam C. Ellis, S.J .2.5.5 SCRUPLES VERSUS CHASTITY Gerald Kelly, S.J . 263 BEATING THE AIR IN PRAYER (A communicatiqn) .2.68 BOOK REVIEWS (Edited by Clement DeMuth. S.J.)-- THE EXEMPTION OF RELIGIOUS IN CHURCH LAW-- By the Reverend Joseph D. O'Brien, S.J. 270 ON THE PRIESTHOOD. By Saint 3ohn Chrysostom .272 THE BOOK OF CATHOLIC AUTHORS (2nd Series)-- Edited by.Walter Romig . 273 TALES FROM THE RECTORY-- By the Most Reverend Francis C. Kelley . 274 HOW TO THINK. By Arthur D. Fearon . 27~e THE LOVE OF GOD. By Dom Aelred Graham, O.S.B .2.7.5 HYMNS OF THE DOMINICAN MISSAL AND BREVIARY-- By the Reverend Aquinas Byrnes, O.P. . 276 DECISIONS OF THE HOLY SEE . 277 QUESTIONS AND ANSWERS-- 26. Use of Golden Jubilee Gift . 278 27. Renouncing Share of Inheritance or 15ension . 278 28. Appointment of Local Councilors and Bursar . ~ . . 279 29. Title of "Mother" for former General .¯ . 280 30. Questioning Applicants about Parents' Marriage . 280 31.Canonical Meaning of "Legitimacy" . .280 REVIEW FOR RELIGIOUS, July, 1943, Vol. II, No. 4. Published bi-.monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas. with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J." Copyright, 19,43, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Sub~¢rlption price: 2 dollars a year. Printed ia U. S. A. Shall We .Talk About: Vocal:ion? The Editors OUR recently concluded discussion of spiritual direc-tion indicated that ~ve can derive considerable profit from a mutual interchange of views. For this.reason we sl~ould like to continue the Communications department in the REVIEW and we think it advisable to directthe com-munications toward some d~finitely useful subject. From a number of suggestions offered us, we hav, e concluded that a~highly profitable subject would be Vocation. Certainly Vocation is an interesting subject to all of us, and atthis time it is more practical than tisual. For several years most religious institutes in this country, particularly those of women, have-been acutely conscious of the need of more vocations. The war is increasing the p~oblem. Any-thing we can do by way 6f mutual help in the present crisis will be a real contribution to the welfare of the Church. It is:onething to select a topic for i:lis.cussion; it is quite another to .determine individual aspects of the topic that are Worth discussing. In general it seems clear that our discus-sion should turn along lines that have specia.1 reference to priests and religious. The more specific determination of these lines will no doubt be brought out in the communica-tions. In the subsequent paragraphs we are attempt'ing to indicate a few questions that might be discussed more com-pletely if the readers are so inclined. Ther~ must be some among our readers whom God has blessed with more than ordinary success.in the work of fos-terin~ vocations to the priesthood or the religious life. This is not a talent in which one should glory or about which one should brag; yet neither is it a talent to be hidden under a bushel. A person thus blessed could probably make many 217 THE EDITORS helpfu.1 suggestions that other priests and religious could use. To publish such suggestions anonymously in a review for the exclusive use of priests and religious is surely within the most iigid requirements of humility. Attitudes of religious sometimes have great influence for good or bad in the development of religious vocations. At various times we have heard rather severe criticisms of three such attitudes that are said to impede the wholesome growth of vocations. Perhaps these criticisms are too severe or even unjust; but references to them may offer food for thought and discussion. - The. first harmful attitude is an erroneous estimation of the priesthood and the religious life with respect to. other Christian states of life. For instance, some religious are said to be entirely unaware of the fact that there is such a thing as virginity in the world. They do not realize ~ the excellence of virginity in itself, independently of tell-; gious vows and priestly consecration. Also, some religious o are said to give the impression that they do not properly understand the dignity and sanctity of marriage; they seem to think that all good young people should be priests or enter religion. A second harmful attitude is the false estimation of one's own institute with' reference to other religious insti-tutes: in a word, an inordinate devotion to one's own. A religious with this attitude is apt to disparage other orders and congregations, if not explicitly, at least by im131ica-tion. He may even try to hinder the freedom of the indi-vidual aspirant to choose the institute for which he seems to be best fitted; and in doing 'this he may even spoil a promising vocation. The third harmful attitude may be described in the following words written to a priest by a teaching Brother: "From experience I have gathered that the great 218 SHALL WE TALK ABOUT VOCATION? majority of our priests do not realize that a vocationto the Bro.the.rhood is a special vocation, nbt .just something one takes as a last resort'. It is a vocation which requires con-stant self-effacement, self-denial, and an' almost heroic. spirit of Faith. Yet to a large number of priest~ and 'to many others it is a vocation that has no.meaning." Enough for the criticisms. Another ~opic of interest is that of the loss of vocation. Is this problem more acute today than it used to be? Are there certain fundamental explanations of our losses? Are there remedie~ that can be applied more effectively than they have been applied in the past? The foregoing suggestions were selected at random, merely for the purpose of stimulating discussion. We hope our readers will think of other topics, as well as expand on these. The one thing that remains is to begi~ the discussion. If letters are sent we will print them. If the letters are too long, we may have to edit them; if they are too numerous, we may have to summarize them. We ask those who send communications to observe the following points: 1) As in the discussion on spiritual direction, our present purpose is positive. The aim is mutual help in a great apostolic work. Criticism of certain policies or atti-tudes may at times be necessary, but it should be offered in a spirit of kindness and with a view to mutual improve-ment. 2) Communications will be printed without names and without references to places, unless the senders explic-itly request that their names and addrehses be printed. 3) The communications should be addressed directly to: The Editors of REVIEW FOR RELIGIOUS, St. Mary's College, St.Marys, Kansas. 219 The Spirit:uai Message Ignatius ot: An :ioch Augustine Klaas, S.~I. pOPE PlUS XII, in a stirrinig radio broadcast on Ascen-sion Eve 1942, bade us turn to the heroes of the primi-tive Church in order to "clear all mists from our minds" and to "put new life into ourhearts" in the dark, " threatening days through vchich we are passing. Most elo-quently he described these brave Christians of the first three centuries as "moral giants" and "athletes" ot~ Christ, vigor-ous in both thought and action. Such a moral giant and athlete of Christ was Ignatius, Bishop of Antioch in Syria, whose message comes to us clear and vibrant across nineteen centuries. It is something unique in Christianliterature; it is the impassioned, spirit-ual. message of a prisoner in chains impatiently hurrying to a martyr's death. Life and Letters The historical facts of the life of Ignatius are very mea-ger. He was probably a Syrian, born at Antioch. Neither the date of his birth nor the events of his early years are known with certainty. Legend has it that he was the little child whom Jesus singled out as an example of humility to the Apostles and.then took into His arms (Mark 9:35). Most likely, as Saint John Chrysostom asserts, he had seen the Apostles Peter and Paul, both of whom had dwelt for some time at Antioch, and had even been their disciple, since in the first century bishops were usually chosen from among the immediate disciples of the Apostles. Some think be was also a disciple of Saint John the Evangelist. At all events,. what is known for certain is that Ignatius was the third 220 IGNATIUS¯ OF ANTIOCH bishop of Antiocl~, succeeding Evodius, .who had. been ¯ appointed by the first .bishop of that city, the Apostle Saint Peter himself, During the reign of the Roman Emperor Trajan (98- 117 A. D.), a short but violent persecution of the Chris-tians broke out for some unknown reason, claiming Pope Saint Clement at Rome and the aged Saint Simeon, Bishop df Jerusalem, as illustrious.victims. Perhaps the most dis-tinguished martyr of this persecution, however, was Igna-tius. He was arrested, tried,and condemned to death °at Antioch in the early months of 107 A. D. (according to the historian Eusebius), and was sent off to Rome to be executed. The slow, wearisome journey through Asia Minor to Rome Ignatius made with other .condemned Christians, among Whom, it s.eems, were Rufus. and Zosimus. They were guarded by an escort of soldiers who were by no means p!easant travelling companions. Ignatius writes of them:' "From Syria to Rome I combat wild beasts, on lahd and sea, by night and day, chained to ten leopards--a company of soldiers,~who in return for gifts on!y get worse" (Ro-mans V, 1)1. In spite of thi~ brutal treatment, their jour-ney was like a triumphal march, .greeted as they were on all sides by the faithful of the places through which they passed. They made a halt at Philadelphia, another at Smyrna, where Ignatius was received by the bishop of that .church, Saint Polycarp, the future martyr, then a young.man, Hither also came delegations of Christians from various churches in Asi~Minor to salute Ignatius and to encourage him,to persevere. -The final stop was made at Troas., whence probably by way of Philippi and Dyrrachium they proceeded to Rome. 1The quotations in this article are translated from the Greek text of Ignatius' Letters, critically edited by Father Francis Xavier Funk in his Patres Apostolici, second edition, Tilbingen, 1901. 221 AUGUSTINE KLAAS During this protracted oia crucis Ignatius wrote seven letters of varying length: four from Smyrna, to the churches of Ephesus, Magnesia, Tralles, and Rome; three from Troas, to the churches of Philadelphia and Smyrna, and to Bishop Polycarp himself. These seven magnificent epistles, of undoubted authenticity, are "justly regarded-as the most precious heirloom of Christian antiquity.!'~ Written in a vigorous Pauline style, the letters of Igna: tius are filled with warm, sincere, earnest exhortation, and packed With theological doctrine on the Trinity, the Incar-nation and Redemption, the Eucharist, the Christian vir-tues, and the hierarchical nature of the Church. I.ndeed, chiefly on account of their unmistakable doctrine regarding the one, holy, apostolic, hierarchical Church, these, letters have been bitterly, but vainly attacked by Protestants for over two hundred years. The following is a typ!cal Christ-ol6gical passage: "There is one Physician, both corporeal and spiritual, born and unborn, God dwelling in flesh, true life in death, both of Mary and of God, first passible and then impassible, 3esus Christ our Lord" (Ephesians VII, 2). In these letters the word "Eucharist," meaning the Blessed Sacrament, appears for the first time in Christian literature (Smyrnaeans VII, 1; VIII, 1), as also the word "Catholic" applied to the Church of Christ (Smyrnaeans VIII, 2). Cardinal Newman, a profound student of patris-tic lore, does not exaggerate when he declares that "almost the whole system of Catholic doctrine may be discovered at least in outline, not to say in 13arts filled up, in the course of them.''3 They give Ignatius a just claim to the title of the greatest of the Apostolic Fathers. 2Bernard Otten, S.J., A Manual of the History of Dogtr, as, Vol. I, Herder, 1917, p. 65. 3John Henry Newman, Essays Critical and Historical, Vol.I, Longmans," 1901, p.,255. 222 IGNATIOS OF. AN~FIOCH Spiritual. Message " " What is I.gnatius' spiritual message to us in these Stormy times, so much like his own? What is that vital message of the early Church of the martyrs to which Plus XII so movingly calls our attention in his broadcast? The spiritual message of Ignatius of Antioch can b~ summed up Very simply: it is Jesus Christ. For this cou-rageous bishop Jesus Christ is all in all. Saint Paul preached closest union with Christ and Saint John taught us life in Cl~rist. Ignatius marvellgusly blends both these doctrines and inculcates them with extraordinary vigor. Christ is the ambient atmosphere in which Ignatius lives and moves; Christ is his interior obsession; Christ appears on every page, almost every line of his letters. I shall let Ignatius give us his message in his own words, as much as possible. It is true that he addressed it long ago to the clergy and faith-. ful of the churches of Asia Minor, but Plus XII says that he and his noble,, fellow-Christians are speaking to us today. "Abundant greeting in Jesus Christ"--this is his usual salutation to the churches, expressed in various ways, some-times twice and thrice over in the same letter. Jesus Christ is "our tr.ue life,~' "our inseparable life," "our unity of spirit," "our only Ma~ter," "our common hope." "Fo~ let us either fear the Wrath to come or.let us love the grace which is at hand, one of thetwo--provided only we bd found in Christ Jesus unto true life. Let nothing be. worthy - of you apart from Him, in whom I carry about my. chains, those_spiritual pearls in which may it be given me to-rise again through your prayers, which I beg I may always share . " (Ephesians XI, 1, 2). And. again, it is Jesus . Christ "WHO also was really' raised from the dead, His Father haVi_ng raised Him up, as in like manner His Father shall raise up in Christ Jesus us who believe in .Him, with-out whom we have no true life" (Trallians IX, 2). In 223 AUGUSTINE KLAAS every letter Ignatius gives himself a second name. It is always the same--Theophorus, "God-bearer";-and well might he have answered as the legendary third century Acts of Ignatius say he did when questioned about this name. "And who is xneopnorus. .the Emperor asked, and Ignatius replied, "He who has Christ in his heart." According to Ignatifis, there are only two classes of per-sons off this earth: those who live in and for Christ, and those who reject and deny Him. To the first class, com-prising the faithful, he says: "You do all things in Jesus Christ" (Ephesians VIII, 2). "You are therefore all fellow-travelers .along the way, God-bearers, temple-bearers, Christ-bearers, bearers of holy ti~ings, arrayed from head to foot in the commandments of Jesus Christ . And I am permitted to share your jsy . because, on account Of. another life, you love nothing but God alone" (Ephesians iX, 2)."I know that you are not puffed up, for you have Jesus Christ in you" (Magnesians XII, 1). On the other hand, those who reject .Christ are living corpses. "Of what benefit is any one to me, if he praise me, but blaspheme my Lord and do not admit that He was clothed in flesh? He who does not profess this has denied Him absolutely and is himself clothed with a corpse" (SmyrnaeansV, 2). But that is not all. ':As for me, unless they speak of Jesus Christ, I hold them to be tomb-" stones and sepulchres of the dead, whereon are inscribed only the names of men" (Philadelphians VI, 1). Avoid, therefore, those who are not Christ's. "Flee from those evil offshoots bearing deadly fruit, which if a man eat he presently dies. For these are not the planting of the Father: for if they were, they would appear as branches of the Cross and their fruit.would be incorruptible" (Tral-iians XI, 1; 2). "Abstain from noxious herbs, which Jesus Christ does not cultivate because they are not the Father's 224 IGNATIUS OF ANTIOCH planting . . If any man walk in strange doctrine, he has no part in the Passion" (Philadelphians III, 1, 3). And be yourselves genuine Christians, stamped with the image of God. "It behoovds us not only to be called Christians, but also to be Christians" (Magnesians IV,.1.). "For just as there are two coinages, ~he one of God, the other of the world, and each has its own stamp impressed "upon it, so unbelievers bear the stamp of this world, and believers the stamp of God the Father in love through Jesus Christ; and unless we willingly choose to die through Him in His Passion, his life is not in us" (Magnesians V, 2). "Wherefore, let us become His disciples, and let us learn to live like Christians. For whosoever is called by any name ¯ other than this is not of God. Get rid of the evil leaven which has become stale and sour, and be transformed into a new leaven, Jesus Christ. Be salted in Him, that none among you may be spoiled; since by your savor you shall ¯ be tested" (Magnesians X, 1., 2). Genuine Christians have faith and love, and these, lead to deeds. "None'of these things is unknown to you, if you have toward Jesus Christ perfect faith and love, which are the beginning and the end of life: the beginning, faith, and the end, love. And .wl, ien the two coalesce in unity it is God, and all other noble things follow. No man professing "faith, sins; nor does he who has love, hate. 'The tree is known by its fruit': likewise they who profess to be Christ's shall be recognized by their deeds" (Ephesians XIV, 1, 2). And What are these deeds? " 'Pray without ceasin~g" for other men also, that they ma~ find God, for there is in them a hope of repentance. Ac.cordingly, let them learn from you, at least through your deeds. Be meek when they are angry; be humble-minded when they speak proudly; oppose your/prayers to their blasphemies; in the face of 225 AUGUSTINE KLAAS their errors remain firm in the faith; be gentle when they are crud, and do not see.k, to retaliate. Let us be proved their brothers by our forbearance, and let us try to imitate the Lord--who was ever more wronged, more. despoiled, more despised than He?--that no growth of the devil be found in ¯ you, but that you may abide in all purity and sobriety in Jesus Christ, both in the flesh and in the spirit" (Ephesians X, 1-3). "Let us therefore do all things as though He were dwelling in us, that we may be His temples, and that He may be our God in.us" (Ephesians XV, 3). Hence, according to Ignatius, ~o be closely united to Christ, to live one's life in Christ, to be a bona Fide Chris-tian, means sinlessness, steadfast faith, strong love and Christ-like deeds. All this is fundamental. It is thus that one begins to be a "Christ-bearer." - But Ignatius goes- much further. He selects and emphasizes three particular means which will help greatly tO "put on Christ" ever more and more. It is these three means that make Ignatius eminently a guide for us today. . Un~t~l in Christ The first"important means stressed~by Ignatius is unity in Christ, that is, union with the bishop and other ecclesias-tical authorities, and also union with one another. We are one or-we are nothing: on no other point is Ignatius more repetitiously insistent. ' He counsels the Magnesians, who at the time had a young bishop: "It becomes you not to presumeupon the youth of your bishop, but, ou.t of consideration of~ the power of God the Father, to give him all respect, as I have learned that even the holy priests do not take advantage of his outwardly youthful appearance, but as men prudent in God they yield to him, yet not to him, but to the Father of Jesus Christ, to the bishop of a11" (Magnesians III,l). And to the Ephesians he says that "it is cle;ir that we must. 226 IGNATIUS OF ANTIocH look upon the bishop as the Lord Himself" (Ephesians VI, 1). ¯ The will of God, the will of Christ, and the will of the bishop are one and the same thing. "For this reason I took upon myself to counsel you to live according to the will of God. For Jesus Christ, our inseparable life, is the will of the Father, even as the bishops, appointed throughout the world, are in accord with the will of Cl~rist" (Ephesians IIL 2). "Therefore it is fitting that ~you should live in har-mony with the will of the bishop, as indeed you do. Fo~ your estimable prie~sts, worthy of God, are attuned to the bishop asthe strings to a harp. Hence, by your concord and harmonious love Jesus Christ is being sung. Now join in this~ chorus, each of you, that being harmoniously in accord and receiving the key of God in unison, you may s~ng with one voice through Jesus Christ to the Father, that He may .both hear you and recognize bE your good deeds that you are members of His Son. It is then .to your advantage to be in blameless unity, that you may have always a part in God" "(Epbesians IV, 1, 2). "For as many as belong to God and Jesus Christ .these are with the bishop" (Phila-delphians III, 2). Not only must there be union with the bishop but also with the priests and deacons. "Let all men likewise respect the deacons as Jesus Christ, even as they should respect the bishop as a type of the Father,. and the priests as the council of God and the college of the Apostles. Without these, there is noChurch" (Trallians.III, 1). Andthe faithful must be united to each other. "Work together, struggle together, run together, .suffer together, rest together, rise up together as God's stewards, assistants and servants. Please Him for whom you fight, from whom you receive your pay; let none of you be found a deserter. Let your baptism r~main as your weapons, your faith as a 227 AUGUSTINE KLA~.S helmet, your love as a spear, your patience as your panoply . Be therefore long-suffering with one another in gentle-ness, as God is with you" (Polycarp VI,, 1, 2). "Be then all in conformity .with God and respect one another and let no man regard his neighbor according to the flesh, but love one another in Jesus Christ always. Let there be nothing in you which can divide you . . . " (MagnesiansVI, 2). "'In your common assemblies let there be one prayer, one - supplication, one mind, one hope in love, in blamelessjoy, which is Jesus Christ, than whom there is nothing better" (Magnesians VII, 1). If, living harmoniously with each other, we must be closely united to the bishop, th~ bishop.on his part must be united also to us, his flock, so that there may be perfect unity in Christ's mystical body~ Ignatius gives excellent advice to the bishop in a letter to his good young friend Polycarp, Bishop of Smyrna. "I exhort you in the grace with which you are clothed to press forward in your course and to exhort all men that they may be saved. Defend your office in all diligence of flesh and of spirit. Watch over unity, than which there is nothing better. Bear with all men, as the Lord also bears with you; suffer all men in love., as you indeed do. Be diligent in unremitting prayer; ark .for wisdom greater than. you have; stand guard, having a sleepless, spirit. Speak to each according to the manner of God; bear the ills of all as a perfect athlete. Where there is more toil there is also much gain" (Poly~arp I, 2, 3). "If.'you love good disciples, it is no credit to you; bring rather the more troublesome to subjection by your gentleness. Not all wounds are healed by the same plaster. 'Be prudent as the serpent' in all things and always 'simple as the dove' . Be sober as God's athlete. The prize is immortality and eternal li'fe" (Polycarp II, 1-3). "Let not those who seem to.be trustworthy, but teach .228 IGNATIUS OF ANTIOCH strange doctrine, dismay you. Stand firm as an anvil which is smitten. It is a quality of great athletes to. take punish-ment and to win. Especially must we endure all things for God, that He may also endure us. Be more zealous than you are. Learn the opportune times for action. Await Him who is above time, eternal, invisible, w.ho for our sakes became visible, who is intangible, impassiblef who suffered for us and in every way endured for us" (Polycarp III, 1, 2). "Let nothing be °done without your consent and do nothing without God. " (Polycarp IV, 1). The Euc, barist and Unitg The unity in Christ so emphatically stressed by Igna-tius is fostered greatly by participation in the Holy Sacrifice of the Mass and by partaking of the Eucharist, "a pledge of everlasting life in Jesus Christ." "Obey the bishop as Jesus Christ obeys His Father, and obey the priests as if they were the Apo.s'tles; respect~the deacons as y.ou do God's com-mand. Without the bishop le~ no one do anything which concerns the Church. Let that be considered a lawful Eucha-rist which is celebrated by the bishop, or by one whom he appoints. Wherever the bishop appears, there let the people be, just as wherever Jesus Christ is, there is the catholic Church. Without the bishop it is not lawful either to bap-. tize or to hold an agape [a Eucharistic love-feast]; but whatever he approves that is also pleasing to God." (Smyrnaeans VIII, 1, 2). Heretics, by disbelief in the Eucharist., disrupt unity. "They abstain from the-Eucharist and from prayer because they do not acknowledge that the Eucharist is~ the flesh of our Savior Jesus Christ, the flesh which suffered for our sins, the flesh which the Father in His goodness raised up again~ Therefore those who gainsay the gift of Godare perishing even as they wrangle; it were better for them to 229 " A~GUSTINE KLAAS partake of the Eucharist, that they too might rise again" (Smyrnaeans VII, 1). "Endeavor then to celebrate one Eucharist, for there is one flesh of our Lord Jesus Christ and one chalice for union with His blood, one altar, just as there is one bishop with his priests and deacons, my fellow-servants,. " (Philadelphians IV, 1). Ignatiu~ speaks of the Ephesians as "breaking one bread, which is the" medi-~ cine of immortality, the antidote against death, a pledge of everlasting life in Jesus Christ" (Ephesians XX, 2). He himself longs for union with his Eucharistic Lord. "I take no pleasure in the corruptible foo.d or the delights of this life. I desire the 'bread of God,' which is the flesh of Jesus Christ, 'who was of the seed, of David,' and for drink I desire His blgod, .which is incgrruptible love" (Romans VII, 3). Imitation of the Suffering Christ Union with Christ and life in Christ are achieved also by a third means, by imitating Him and modelling one's life on His. Since Ignatius' thoughts constantly .revert to the painful death which is waiting for him at the end of his present journey/he is preoccupied with imitating the suf-ferings and death of Christ. To shed one's blood in mar-tyrdom beconsiders the closest imitation of Christ; it is per-fection itself. The only true disciple of Christ is he who gives his life for Him. Ignatius, ' shackled and condemned° to death, now only begins to be a real disciple of his suf-fering Master and he Will be a perfect disciple only through a bloody martyrdom. " Let no one interfere to rob him of this prize, for whoever shares in Christ's sufferings and death will also participate in His glory. "Honored with a name most pleasing to God, I laud the Churches in the chains which I bear, and I pray that in them there may be a union with the flesh and- blood of Jesus 230 IGNATIUS OF ANTIOCH Christ, whois our ev.erlasting !ife, a union in faith and love, to which nothing is preferable, and aboveall a union with ~lesus andthe Father, in Whom, if "we endure the full on-slaught of the prince of this world.and go unscathed, we shall attain unto God" (Magnesians I, 2). "But if, as certain godless persons, that is, unbelievers, affirm. "His suf-fering was only a semblance . why am I a prisonei, and why do I even long to fight with the beasts? In that case, I die in vain; then indeed do I lie concerning the Lord" (Trallians X, 1). "If these things were done by bur Lord only in semblance, then I too am chained only in semblance. Why have I given myself up to death, to fire, to the sword, to wild beasts? Because to be near to the sword is to be near to G6d, and to be with wild beasts is to be .with God, pro-vided it be in the name of 2esus Christ. That I may suffer along with Him, I endure all thin.gs, and He strengthens me who is the perfect Man" (Smyrnaeans IV, 2). In the letter to the "Romans we find passages on mar-tyrdom which are sublime and immortal. Only a few can be cited here. Ignatius feared the Roman Christians would intercede for him with the government and thus deprive him Of his martyr's crown. Sohe .begged them to "grant me nothing more.than that I.may be immolated to God, while an altar is still ready; in order that forming a choir in charity you may sing to the Father in Christ ,lesus, because God deigned to grant that the bishop of Syria be found at the setting of the sun, having summoned him from its rising. It~is good to set from the world unto God, that I may rise unto Him (Romans II, 2). "I am writing to all the Churches and bid all men know that I die willingly for God, unless you should hinder me. I beseech yo.u not to show me an unseasonable kindness. Let me be the food of wild beasts, th.rough whom I can attain to God. I am God's wheat, and I am being ground 231 AUGUSTINE KLAAS by the teeth of wild beasts that I may be fdund ChUtist's pure bread. Rather entice the beasts that they may become my tomb and leave no trace of my body, so that when I have fallen asleep in death, I.shall not be burdensome to anyone. Then shall I be truly a disciple of Christ when the world shall not even see my body. Beseech Christ for me that through these instruments I may become a holoca.ust to God. I do not command you as did Peter and Paul. They were Apostles, I am a convict; they were free, I am to this very moment a slave. But if I suffer, then shall I be a freed-man of Jesus Christ and in Him I shall rise free. I am-learn-ing now in my chains to extinguish every human desire" (Romans IV, 1-3). "O that I may have joy in the beasts, prepared for me, 'and-I pray that they too may be found prompt for me; I will even entice them to devour me quickly, so" as not to be like those whom they did not touch through fear. Even if they themselves be unwi.lling, I will force them to it. Grant me this favor; I know what is expedient for me. -Now do I begin to be a disciple. °May naught visible or invisible envy me my attaining to Jesus Christ. Fire, the cross, combats with wild beasts, cuttings, manglings, wrenchings of bones, hacking of limbs, crushing of my whole body, cruel tor-tures of the devil, let them all come upon me, provided only I attainto Jesus Christ" (Romans V, 2, 3). "The confines of the earth and the kingdoms of this world shall profit me no~hing. It is better for me to die in Christ Jesusthan to reign over the ends of the earth. I seek Him who died for us; I desire Him who for our sakes rose again from the dead. The pains of birth are upon me. Bear with me, brethren! Hinder me not from living, do not wish my death. Do not give to the world one who desires to be God's, nor seduce him with material things. Allow me to recelve the. pure light; when I have arrived thither, 232 IGNATIUS OF ANTIOCH then shall I be a man. Let me imitate the Passion of my God" (Romans VI, 1-3). "The prince of this world wishes to tear me to pieces and to corrupt my mind towards God. Let none of you present help him; be rather on my side, that is, on God's. Do not speak of Jesus Christ and yet desire the world. Let no envy dwell among you. Even if I myself, when present, shall b~seech you, do not obey me; rather follow this which I write to you. For I write to you in the midst of life, yet as one yearning for death. My human love is crucified and there is in me no fire of love for material things, but only 'living water' speaking and saying within me 'Come to the Father' " (Romans VII, !, 2). Death of Ignatius This urgent summons to the Fath4r was soon to be realized. Arriving in Rome in the latter part of the same year 107, Ignatius heroicallymet the d~ath he so ardently longed for, probably in the Coliseum. The~e are extant no. authentic details of his final combat with the beasts, nor can the date of his death be determined with accuracy. Shortly after, his relics were taken back to Antioch and there they remained until 63 7 when they were removed to the church of Saint Clement'in Rome where they still rest. The uni-versal Church celebrates his feast on February 1st. .Ignatius was every inch a bishop of the Holy Roman Catholic Church. Self-sacrificing in his devotion to duty, fearless in defending the faith, untiringly solicitous~ for unity, ever an inspiring apostle by his personal holiness as well as by his words, he was one of the most profoundly Christian heroes of all times. As a,true shepherd, he laid down his life for his flock. He carried out fully what he himself once wrote: "Teaching. is good, if the teacher does what he says" (Ephesians ,XV, 1). He went even further, 233 AUGUSTINE KI~AAS he sealed his message with his blood. Hence we accept that message, for it rings true. It teaches us union with Christ and life in Christ by means of deep faith and an active love that overflows in good works, by close harmony with God's representatives in His Church and with our fellowmen, by participation in the Holy Sacrifice of the Mass and in the Eucharist, by the close imitation of 3esus Christ, especially in. His Passion and Death. The spirited message of Ignatius was.often read at the gatherings of.the faithful of the primitive Church; it gave comfort and inspiration to brave hearts in many a dark hour. It has not lost its appeal and significance today, for the message is ,Jesus Christ, who St. Paul says i~ "the same, yesterday and today, yes, and forever" (Hebrews 13:8). HOLY CHILDHOOD CI=NTI=NNIAL The Pontifical 'Association of the Holy Childhood is celebrating its hundredth anniversary this year. The Association was founded by Bishop Charles de Forbin- Janson, who was born in Paris in 1785. \Vith the help of Pauline Jaricot, foun-dress ~f the Propagation of the Faith Society, be made plans for the establishment of the Association of the Holy Childhood. In 1843 the first council of the Association was appoi'nted. The membership was to be m~de up of childrer~ "throughout the world and each child, besides praying for the missions, was to give a penny a month. While the baptism of dying pagan children was to be the chief aim of the Association, it was determined that the society would also undertake the. erection of orphanages, work-shops, and other institutes for children. , ~ The fi}st returns of the Holy Childhood Association were only $25,000; in 1940, they had grown to $2,000,000. This money has been spread into some six hundred mission centers of the Catholic world. Pope Plus XI raised the Associa-tion to pontifical rank in 1926. Our Present Pontiff, Pius XII, as Cardinal Pacelli, was the Holy Childhood Association's Cardinal Protector. 234 Christ in the Refectory William J. Moore, S.J. RELIGIOUS are used to hearing the words of our Lord read to them during meals in the community refec-tory. The.re is a special.appropriateness in this practice "arising from the fact that a surprising number of these words w~re spoken by our Lord while actually in a refec-tory, or at least at times when His hearers were concerned, about food and drink. Man's necessary, concern about bodily food supplied occasions for miracles and discourses on the spiritual food of the soul. Page after page of the Gospels deals wkh Christ's mealtime instructioris. At the marriage feast of Cana our Lord changed xvater into wine and first manifested His glory. His disciples, too, were at the wedding celebration, and their belief in Christ ¯ was confirmed by the miracle. Such marriage feasts as this lasted seven days~ and a great quanti~y of wine was needed for the large number of guests who might drop in at' any time. Sympa.thetically our Lord relieved the distress of the young couple when their supply failed. (John 2.) Wearied after a !ong tramp over the hill roads, Jesus stopped at the well of Jacob. His disciples xvent ahead to buy food in the villhge close by. Christ. ~vas thirsty and asked the Samaritan womah for a drink. Then He took occasion to teach this poor sinful woman of her need of the living water of divine grace. She could offer Him cool water from the well, but He offered to her refreshing draughts of grace for her arid soul. (John 4.) Levi, the publican, was sitting at the tax-collector's booth one day. "Follow me," said Christ. Leaving all things, Levi followed Christ. To commemiarate his call to the apostolate, Levi (or Matthew, as he is better known) .235 ~rlLLIAM J. MOORE gave a great feast for Christ. A large gathering of publi-cans was at table with the Savior and Levi. ~'Why do you eat arid drink with publicans and sin-ners?" the grumblirig Pharisees and scribes asked the dis- . ciples. Christ answered the quest.ion Himself. "It is not the healthy who need a physician, but they who are sick. I have not come tocall the just, butsinners to repentance.~' As a physician Christ had to deal with and gain the confi-dence of.His patients. ' Then He explained why His disciples did not fast like those of ~lohn, and spoke a parable about the difference between the old order and the new. One Sabbath day Christ and His disciples were walking through a field of standing grain. The disciples were hun-gry and plucked some of the grain and .ground it in their hands. The Pharisees objected that this little operation°of milling grain by hand was a violation of the Sabbath. Christ replied that He was Lord of the Sabbath. The delighted disciples, thus justified, continued joyfully to munch their pitiful little meal of dry grain before the angry eyes of the discomfited Pharisees. (Luke 6.) Luke tells of a dinner at the home'of a Pharisee. Quite Often Christ dined with Pharisees, just ~is he dined with publicans. On this occasion a woman in the town who was a sinner, upon learning that Christ was at table in the Pharisee's house, brought an alabasterjar of ointment; and standing behind Him at His feet, she began to bathe His feet with her tears, and wiped them with the hairoff her head, andkissed His feet, and anointed them with oint-ment. (L,uke 7.) To understand such an occurrence, we must remember that ~lewish customs differed from ours tod~ly. Strangers were often permitted to look on at great feasts. The guests usually did not sit in chairs as we do, but. reclined on couches, resting on the left elbowand eating with the right 236 " CHRIST IN THE REFECTOR~ hand. The couche~-were placed in the foim of a horse-shoe, so that servants could easily get to the tables plac.ed before.~he diners. T.,he Pharisee host was sh~cked. If Christ had divine knowledge, reasoned the Pharisee, He ought to know that the woman was a sinner, and should not let her touch Him. But .Christ at the dinner table contrasted the host's cold_ness and neglect with the sorrowful love of the peni-tent, )~nd gently told the woman, "Thy sins are forgiveh . Go in peace." It was evening in the desert. Five thousand men, not counting women and children, were with Christ far from village food markets. Only five loaves .and two fishes were to be had. The disciples urged the Master to dismiss the people at once, that tl~ey might get back to town as soon as possible. But Jesus said to the disciples, "They do not need to go away; you yourselves give them some food . And looking up to heaven, .[He] blessed and broke the loaves, and gave them to His disciples, and the disciples gave them.to the crowds. And all ate and were satisfied." (Matthew 14.) Four thousand men, apart from children and women,, were with Christ on another occasion. The compassion-ate Savior said, "They have now been with Me three day~, and.have nothing to eat; and I am unwilling to send.tl'iem away fasting, lest they faint on the way." Once more our Lord multiplied loaves and fishes in a wondrous miracle to foreshadow the magnificent spiritual feast of the Holy Eucharist. (Matttiew 15:) Mary was sitting at our Lord's feet while her sister Martha was. busy straightening up tl~e house and watching the fire where a tasty meal was simmering. Our Lord did not condemn Martha for.her care about dusting and cooking. He did' approve of Mary's action, and spoke 237 WILLIAM J. MOORE the classical text for'proving the superiority of the con. templative life over the active life: "One thing is needful. Mary has chosen the best part." (Luke 10.) A Pharisee asked Christ to dine with him. Christ accepted, went in to the supper room, and reclined at table. He had of set purpose omitted the ritualistic washings which the Pharisees had elevated in importance to laws of supreme moment. When the Pharisee.host criticized Christ " in his heart, the Mast(Jr excoriated, the hypocrites' who were fanatical about washing their hands and cleansing pots and cups, but cared nothing .about washing sin from their souls. Fearlessly He denounced the whole brood of Pharisees and scribes who boasted that they had paid tithes " on everything they ate, even on the tiny little spice herbs such as mint. Christ was a guest Who never-bowed to the pride Or passion of His host. (Luke 11.) We find Christ a guest again in the house of a ruler of the Pharisees. It was a Sabbath. A great quantity of food had been prepared ahead, of time, lest there be any unnecessarywork on that day. Of that the Pharisee.s were very scrupulous, but of mercy they cared not. In fact they sought to trap Christin His mercy. Before the entrance to.the house a man ill with dropsy' was stationed. Would Christ cure the man on the Sab-bath? The Pharisees watched for a supposed violation of the Sabbath. Resolutely Christ cured the man and asked the hypocrites if theywould not drag an ox or ass out of a pit into which it had fallen on the Sabbath. Of course they would do so. Bu~ if an animal could be cared for at the-expense of some labor, why not a man? And the Pharisees "could give Him no answer to these things." The Savior then went into the dining room with His host and the other guests. The Pharisees were jealously pushing forward to secure each one for himself a place of 238 CHRIST IN THE REFECTORY honor. Christ spoke the parable of The Last Seat to rebuke their pride. Then He taught a lesson in charity. The rich Pharisees gloried in their great generosity in pro-viding sumptuous dinners for many people. The guests, however, were. usually well-to-do friends and relatives who~ could pay back in kind. In the parable on Poor Guests, Christ declared that true charity would consist in providing a feast for the poor.who could never issue a return invitation. A reward for such charity would be reserved for the host in the kingdom of heaven. At that, one of the guests exclaimed, "Blessed is he ~vho shall feast in the kingdom of God." The speaker was a Pharisee who assumed as a matter of .right that all Pharisees would have a place at the.heavenly feast. Christ, in the parable of a Great Supper, told the Pharisee that God had- indeed invited them tothe heavenlyb~nquet, but that they had contemptuously refused to come. The poor Jews and Gentiles would now take.their places. (Luk~ 14.) Zacheus, the publican of Jericho, was short of stature, but his hand was large to .grasp exorbitant taxes for the Roman treasury and his own private purse. He knew that his deeds were evil, knew the hatred with which the Jews cursed him. He had heard, however, of one great. Jewish teacher whowas notorious for kindness to the publicans. Full of curiosity to see Jesus of Nazareth, Zacheus hurried from his.office when Christ came to Jericho. Careless of his dignity, the short little man climbed a sycamore tree to see the friend of publicans and sinners. The unexpected happened. Christ stbpped beneath the sycamore, looked up to where Zacheus was perched, and said: '~Zacheus make haste and come down; for I must stay in thy house today." In amazement and haste Zacheus jumped down and welcomed Christ joyfully. BUt the crowd murmured 239 WILLIAM 3". MOORE Saying, "He has gone .to be the guest of a man who is a sinner." It was the old reproach, heard so frequently in the Gospel narrative. Christ was a friend of sinners.-. He ate at table with publicans and sinners. Over and over the same refrain of bitter complaint. BUt Christ went on converting sinners, saving what was lost. To the divine guest Zacheus said: "Behold, Lord, I give one-half of my possessions to ~he poor, and if I have defrauded anyone of anything, I restore it fourfold." (Luke 19.)' It.was at a supper in Bethany that the greed of ,Judas became apparent. Simon the Leper (now cured) was host: Laza.rus, raised~ from the dead, was/~ guest near 3esus, ~nd Martha was s~rving. When Mary anointed Christ's feet, the thievish treasurer complained that the valuable oint-ment should have been sold for 300 denarii (about $51). and the proceeds given, to the poor. Christ waved aside the objection and praised the good work of Mary. H6w much of our Lord's teaching was done at meal-" time is well exemplified in the five full chapters which St. ,John devotes to the actions and discourses of Christ at the Last Supper. Ftirthermore, St. ,John does not repeat what the three other evangelists had already ~eported about the institution of the Blessed Eucharist. 3ohn tells instead of Christ's humility in washing the feet of the Apostles; the commandment to love one another; the beau-tiful allegory of the Vine and the Branches; .the.promise of ~he Holy Spirit; the priestly prayer of Christ "that all .may be one" even as the Father and Christ a~e one. (,John,. chapters 13-17.) The central event of the Last Supper is recorded by the Synoptics. "While they were at supper, ,Jesus took bread, and blessed and broke, and gave it to His disciples. and said, 'Take and eat, this is My body.' And taking a cup, He gave thanks and gave it to them, saying, 'All of 240 CHRIST IN THE REFECTORY you drink of this; foi: this is My blo~d of the new.cove-nant, which is being shedfor many unto the forgiveness Of sins'." (Matthew 26.) It was in the apostolic refectory that¯ Christ gave us His own body and blood for our spiritual food. It was there in a supper room that He ordained the first priests. Every church is a supper, room where Christ is offered again under the appearance of bread and wine on the altar table. Every church is a supper ro6m where God feeds His children with the Bread of Angels. It was a glorious Resurrection Day. All heaven rejoiced; but the disciples on the road to Emmaus Were sad. The .traveler who approached and walked with them ¯ gradually raised their ¯spirits until at last ¯their hearts burned within them as they gained a fuller understanding of the ScriptUres. "Stay with us," they pleaded as the stranger would have left them at Emmaus. The stranger agreed. "And it came to pass when He reciined at tame with them, that " He took the bread¯ and blessed and broke and began handihg it to them.~ And their eyes were Opened, andthey. recognized Him." ~ Christ their Risen Lord was with them at the supper table. Back to Jerusalem to the Apostles the two disciples hurried. The Eleven would not believe their report. Then Christ appeared to the Eleven as they were at table. ."See My hands and feet, that it is I Myself," He said. "Feel-me and see; for a spirit'does not have flesh and bones, as you see I have." Still the Apostles disbelieved and marvelled for joy. "Have you anything here to eat?" asked our Lord. They offered Him a piece of broiled fish and a honeycomb. And when He had eaten in their presence, He tSok what remained and gave it to them. (Luke 24.) St. John tells us of the ins.titution of the Sacrament of 241 WILLIAM J. MOORE Penance on this same Resurrection nigh~. To His Apostles Christ solemnly.said: "Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain; they are retained." (2ohn 20.) St. John's epilogue contains one of the most touching accounts of our Lord's considerate goodness. All night the Apostles had been fishing without success. Our Lord appeared, granted them a splendid catch, and prepared for them a hot breakfast of bread and fish on the lake shore. The poor fishermen were cold and weary and hungry after a chili night on the water. BreakfaSt over, orie ofthe most important events in history took place. Christ conferred on Peter the primacy in the Church. To Peter was given the commission, to feed Christ's sheep, to rule and guide them with full power " from God. Christ taught the people wherever they gathered. Since men most frequently assemble to take meals together, Christ frequently taught at meals. When the peopl.e gathered elsewhere, Christ preached elsewhere. St. Mark has 'two passages which must have had their ~ounterparts on scores 6f busy days. Such a large crowd gathered, says the evangelist, in chapter three, that "they could not so much as-take their food." And in chapter.six he says that so many people were coming and going that "they had no leisure even to eat." 242 Differing Current:s in !:he Lil:urgy, Too Gerald Ellard, DIOCESAN priests sometimes make it a matter of jest that, whereas pries.ts of religious institutes ard_ently advocate that worship-reform we call the liturgical movement, they themselves follow .in their chapels and" churches, ' more likely~than not, some variant liturgy and not the simon-pure Roman Rite. Again;they tease a little to the effect that members of religious orders look at the w.hole liturgical movement from an angle determined, by the specific outlook of their own religious group. Thus, the statement is made: "If I havea missionary from such an order, he preaches his kind of a liturgical movement, and anathema to all else. Then, the next year, a missionary from another order comes around, and his liturgical movement is something quite differen!! Why don't you religious who preach retreats and missions get together and fix on a definite program to preach? Before you kno@ it, we p/irish priests may get ahead of you, by organizing on our own, and then convert you to. our parish-type_ liturgi-cal movement in the Roman Rite.". . Behind this badinage and laughter there, is some real perplexity .and concern. It may prove helpful to religious as well.as to diocesan priests to remind ourselves, in Father Reinhold's vigorous phrase, that the Church does not seek to. impose one liturgical strait, jacket. That adjective, "catholic," after all, means "faking in all, taking in .the ~hole," and the Catholic liturgy includes the various gulf-streams of religious observance, as well as the vast stretches of the diocesan priesthood. A roundabout approach may be the shortest road to the subject. "Prior.to the feast of Candlemas the large monastic faro- 243 ~ERALD ELLARD ily at St. Meinrad's, Indiana, engages in the exercises of the annual retreat. In 1942 the retreat for the monks them-selves was being conducted by a- Franciscan friar, that for those in the Major Seminary by a monk from another abbey, while the last, for the Minor Seminary students, had been entrusted to the writer. Our dinner and supper were served in the monastic refectory, but breakfast was served the retreat-masters in the Guest Dining Rooml So it came abo.u~ that we had the pleasure of a short chat each morning as we breakfasted. My recollection of those little inter-ludes over thecoffee-cups is very pleasant, indeed. I .dare say the topic of the actual conduct of the retreats was the only one we avoided bringing into the discussions. We all . realized that in our several chapels we were conducting retreats that differed from one another not a little, although each one of us was endeavoring to herald the message of the one Christ.' While we all proclaimed Him, the monk saw Him after the manner of'the sainted Benedict, the friar as had the seraph on Mount-Alverno, and I somewhat after the manner of. the soldier of Manressa. All three concep-tions of Christ are true--if only partial: the unsearchable riches of Christ's Personality Will never be exhaustively comprehended by any man. More than once, therefore, as this daily contact of ours was broken off, I thought of how we three retreat-masters then and there gave a partial illustration of words of the late Peter Lippert that have stood the test of print since 1912. The passage, as a quotation, is somewhat long, but, I trust, justifiab!e for its interest. In formulating his expression of the ideal of the Jesuit vocation, Father Lip-per. t had sought clarification in comparisons: "For the sons of St. Benedict, of whose spirit all con-templative orders have a share, Christ is the worshipful King and.Lord, whom they serve by means of. their noc- 244 DIFFERING I~U~RENTS'IN THE LITURGY, TOO turnal psalmody, their earnest and solemn 'chan.t, the majesty of tbleir liturgy, their soulful, sacred art, their inspired craftsmanship.- This; tog, far from the bustle and noisy conflict of the world. They resemble the angels of the sanctuary: consecrated to the service of God, they st, and ceaselessly before the Throne of the Lamb, and enact the holy service of the Christian altar of sacrifice. With their praying art and their imperturable monastic peace, they present a vision or a foreshadowing of the Church Trium-phant, and hence above earthly conflict or earthly sorrow. Hence flows that harmony, that Wrought-out smoothness, so to speak, that sense of right proportion in their way of life, which even in the earliest period of the preaching of. the "Anglo-Saxon and Germanic missionaries made such "pro-found impression on~ the barbaric peoples of the forest. "Francis of Assi~si was the seraphic lover of the helpless Child in the st:;ble and of the crucified Saviour. He" was steeped, first o~ all, in the mystery of Bethlehem, a mystery of the most touching infancy and childlikeness. But no less was Francis held by that most frightful self-abasement of Golg01~ba. It was Francis who erected the°first-Christ-mas crib, and then ranged him, self, as an empty-handed mendicant, by .the manger of the divine Beggar-Child. So ¯ also by the Cross of the rejected, the last and the least of all men, he took his stand as a least brother. He considered,. too, the unending multitudes of his spiritual sons as his fellow-sentinels at the posts of the poverty and the humilia-tions of the great Son of God. Hence it is surely not by chance that for centuries precisely the Franciscans are the CuStodians of the Holy Places. Nor is it by chance that to -the Franciscans the hearts of the people have always be~ longed, for thesimple folk understand nothing so well as the mysteries of Bethlehem and Calvary. "Well, then, how is the image of Christ conceived and 245 GERALD ELLARD expressed in the Order of Loyola? In the Jesuit Order tl~e basic concept is of Christ as Founder of God's Kingdom, as conqueror of the whole world of the infidels, as the plan-ning, suffering, fighting Warrior for the honor and will of the Father.''1 In so far as he is a son of Ignatius, then, the 3esuit-strives to see "how the Lord of the whole world chooses persons, and sends them out the whole wor!d over, spreading His sacre~t doctrine: 'My will is to.conquer the whole world of the infidels; whoever will come with Me must work by day and watch by night, so as to share in the~ ultimate victory'." Since every one readily concedes that a Benedictine, a Franciscan, or a Jesuit, will eachconduct a specific type of retreat, I do not think it should be considered strange if various religions orders represent differing currents in the Church's li.turgical life. The modern apostolate of the lit-urgy affords ample scope for the labors of every order, and the religious, along with the pastoral clergy, have all their part in the Opus Dei. Let us enter an abbey church, as I have visited many in Eurgpe and several in this country. We are struck at once by the enormous size, especially, as a rule, by the towering height of the enclosed space. Dominating the whole inte-rior is usually a majestic fresco of Christ looking down' from. the high curve of the apse. Of almost equal promin-ence to the casual visitor are the serried choir-stalls, row on long row, each rising higher than the preceding. In ~ccord with the recommendatibn that the Blessed Sacrament be not reserved" at the altar before which the choir-functions are performed (canon 1268), the high altar does not enthrone the Eucha.rist, but none can fail to sense the very real way 1Translated from P. Lippert, Zur Ps~fcbologie des desuitefiorden (Miinchen: K6s¢l, 1912), pp. 26, 27. 246 DIFFERING CURRENTS IN THE LITURGY, TOO in which the heavenly Christ lends His glorified Presence, so to speak, go the holy place. "Thou, O Christ, art King of glory!" The entire passage of the Te Deum from which this ~jacul.ation is quoted proclaims as with trumpets what We might call the devotional atmosphere of the buiding. Here day by day and night by night the monk works at the work of God. O~ce he has been ordained, the priest-monk's own private~ Mass will be, as a rule, in some distant side-altar chapel. His daily conventual Mass, preceded and followed by one of the Canonical Hours, is ideally always a High Mass, at Which he himself is engaged, in singing either ¯ the Ordinary, or also the Proper as well. Every public Mass for the priest-monk is a sung Mass; every weekday is ¯ in this respect like.Sunday. In another very real sense "the Sunday atmosphere" pervades the abbey church. The calendar of the Romano- 'Monastic Rite, which is the Church's liturgy as given to the monks, minimizes Masses in honor of the saints, to multi-ply those of Sundays and ~:e.riae, on which, outside of Lent, the Mass of the preceding Sunday is repeat.ed. Thus, the "calendar for 1942 provided for a maximum of about 130 ¯ days on which Mass might be offered in honor of the Bles-sed V!rgin, the Angels, or Saints, despite the fact that the saints of the great Benedictine family are legion. Two out of every three' Masses were of the Dominical cycle, with the Saints being commemorated. ~ We enter in turn a Franciscan church. Here the altar" can be proportionately closer to the people, because the choir-stalls are set in a walled-off oratory at the side. .The peoplenever attend the ch0ir-service of the friars. But diocesan priests and regulars of orders founded.after that of St: Francis should .take a very lively interest in that choir-service, since the Roman Brevihry we use is a gift from the Franciscans. There was not, up to the thirteenth century, 247 GERALD ELLARD p a fixed arrangement of the Divine Office, obligatory on all as to details. Nor was it necessary, as long as the Office was performed in choir, that all its parts be found in one and the same volume. But just at the timeof the Poor Little Man of Assisi the papal curia was often abroad on trips, and this exigency of travel was then creating a breviary in which Psalms, Scripture lessons, and biographical lessons ,were all contained in one book. Francis, legislating for friars who were to go everywhere, stipulated in the Rule of 1223: "Let the clerics perform their Office according to the arrangement of the Holy Roman Church," by which he meant this new papal breviary then developing. The upshot, of this was that the breviary, as then 'definitely "fixed" for the Franciscans, was soon adopted by Rome and became that of the entire sphere of the Roman Rite. But it is with. the Mass-book, the Missale Semphico-t~ or~ar~tzro, the Church;s liturgy as given to the' friars, that we are more interested. One will note how the feasts of saints have multiplied, there being in the 1942 calendar about 240 days on which Masses are from the Sanctoral Cycle: mimbilis Det, s ir~ ,ar2cti~ ,tds. The' book is well named "Seraphic," because no less than 89 days provide Masses for the Saints and Blesseds of the Franciscan family. The psychological atmosphere, what we might call the "feel" of the Se.raphic Missal, may perhaps be illustrated by referring to the two great Franciscan sequences which the Church has put into our Roman Missal, the Dies I~ae, known with certainty only as of Franciscan authorship, and the Stabat Mates, which scholars now ascribe to Bona-venture, founder after Francis of Franciscanism. Perhaps, when we enter the Franciscan church, we find the church densely crowded, and the Forty Hours' Exposi-tion in progress. This is a typically Franciscan devotion, as common .today as the Christmas Crib or the Way of the 248 DIFFERING CURRENTS IN THE LITURGY; TOO Cross. Very likely a fiotice near the entrance will direct our attention to the fact that an evening service in honor of S~. Anthony is scheduled for later in the week. This serv-ice, we are told, will consist of the recitation of the rosary, hymn-singing, and "Benediction of the Blessed Sacrament. There is nothing specifically .Franciscan about any single feature in that devotional pattern, and the pattern itself is ~epeated in practically every church in the land. True, it is not the the classic Opus Dei of Benedictine surroundings, but it can provide for popular participation in the public worship of the Church and is conducted according to norms approved by her "(Canon 1256). Granting that some of these devotional exercises co01d be~ from the litur-gical point of view, a good deal better,let us also freely grant that they are basically qood. Since there was mention a moment ago of classical Benedictinism, it is gratifying to recall that an American Benedictine translated and published the words of a Euro-pean writer dealing with this very problem of popular devotions: "Today, as in ~he past,.the~e must prevail in this d~partment of liturgical activity a certain largeness of scope and adaptation. We must be ready, to give proper recognition in the lituygy to those elemefits of popular reli-gious exercises in which the devotion of the people is really and truly expressed. And the same can be said of popular devotional hymns.''2 Just as the Gospel' of Frai~ciscan4ove has never been exhausted, so there is still, room in the lit-urgy for yet further Franciscan, and other, devotional additions. " , Ignatius, that would-be, crusader, and actual com-mander of troops, would have a man withdraw for a space, "to abide in all possible privacy; so that he may be free to ~J. A. Jungmann, Liturqical Worship, translated' by "a monk [Rev. Otto Eisen-zimmer] of St. John's Abbey. (New York: Pustet, 1941), p. 123. 249 GERALD ELLARD go daily to Mass and Vespers, without any fear of his acquaintances getting in his,way," and in this privacy study Christ's-plan of salvation against the ever-recurring questions: "What have I done for Christ? What am I doing for Christ? What ought I,do for Christ?" Ignatius, too, would have all influenced by him praise, as very touch-stones of orthodoxy, "chants, Psalms, long prayers in church, the Hours appointed for the Divine ONce, and all Canonical Hours" (Sp(ritual Exercises). "But because the occupations which are assumed for the good of so_uls,'.: he states in his Constitutions, "ore both .important and pressing, and the term of our residence in any place uncer-tain, the members of the Society will not recite the Canon-ical Hours in choir.'" Hence, neither before the altar, nor in an adjacent ora-tory, does one find dhoir-sialls in the liturgical setting of the Jesuit's life. This is not a Jesuit singularity; the same is true for most ~of the clerks regular of post-Reformation institutes. Save that the feasts of his order are celebrated, the Jesuit, like other clerks regular, follows the Roman Rite in all particulars. The liturgical pattern of a Jesuit's nor-mal routine (unless he is assigned to par6chial work) is that he celebrates low Mass, and, as far as he assists at Mass, it 1s a low Mass ordinarily, a High Mass very rarely. Thus these three orders, which we are taking as repre-senting religious p~iests generally, have each their differing modes of carrying out the sacred liturgy of the Catholic Church. Conditioned, then, and to a degree limited, by the liturgical practices of his religious institute,-the monk; the friar, or the clerk regular comes as retreat-master, or missionary,or week-end assistant, into the parish. There he is confronted by the full and majestic program of tl~e liturgical movement in all its manifold phases. In con-junction with the pastoral clergy, each religious will apply 250 DIFFERING CURRENTS IN THE LITURGY, TOO the principle of active lay-participation in the situation as encountered, and with the tools he has and can handle. This should amply.explain to the parish priests them-selves, or recall to interested observers of other religious orders, the reasons for" these somewhat diff.ering concepts of the scope and aims of the liturgical movement. The variation in emphasis is kimply unavoidable, given hiaman limitations. True, the several.interpretations are partial, but each is valid and true hs far as it goes, and each is an integral component in the symphony of praise ascending to God in the O/~u~ Dei. In abbey, convent, chapel, and church, if there is no single liturgical strait jacket, there is still what a tireless scholar of the last century used to ca!l the one, holy, Catholic, and apostolic liturgy. BOOKLETS Father Foley's article on the Catholic Action Cell, in the May, 1943, number of the REVIEW, seems to have stirred considerable interest among many of our readers. These rea~lers (and perhaps many others) should be interested in "The Technique of the Catholic Action Cell Meeting, compiled by the Reverend Stephen Anderl and Sister M. Ruth, F.S.P.A. The compilers drew their material largely from the Priests' Bulletin, published by the Catholic Action Federations of the Archdiocese of Chicago, from articles by Father William Boyd in Orate Fratres, and from Mr. Eugene Geissler's book, The Training of Lay l~eaders. Father Anderl and Sister M. Ruth have dbne a-good job of compiling and offer many practical sug-gestions for organizing a cell and conducting, a meeting. 'The booklet costs 15 cents and can be obtained from St. Rose Convent, LaCrosse, Wisconsin. The Third Order Director is a pamphlet containing practical hints for adminis-tering the Third Order. It should be helpful not only to priest moderators, but also to Brothers and Sisters of various religious communities who are now in charge i of' Third Order groups. The pamphlet covers all practical details briefly and clearly. Price: 15 cents. Office of Publication: Third Order of St. Francis in the U. S., 3200 Mera'mec St., St. l-ouis, Mo. 251 'Advice I:o a New Superior By a oSpiritual Director, IN MY CAPACITY of spiritual director, I have been asked several times for advice by newly appointed reli-gious superiors. I have always considered these requests very seriously beforeGod; and the advice given, simple though it was, appears to have been helpful to the superiors who asked it. The points they seem to have appreciated most are the following. Humilitg , Ecclesiasticus tell~ us: "The greater thou art, the more humble tfiyselfin all things" (3:30). In another 151ace (32:1), the same sacred writer admonishes us: "Have tl-iey . made thee ruler? be not lifted up: be among them as one of them." Similar advice our Lord gave to His disciples: "You know that .those who are regarded as rulers among the Gentiles lord it over them, and their great men exercise authority over them. But it is not so among you. On the . contrary, whoever wishesto become great shall be your servant; and whoever wishes to be first among you shall be the slave of all; for the Son of Man also has not come to be served but to serve, and. to give .his life as a ransom for many" (Mark 10:42-45). Behold your model, who was in the midst of His disciples as "one who serves" (Luke 22:27) ; there is no better model than Jesus. Justice and Kindness "And even as you wish mento do to .you, so also do you to them" '(Luke 6:31). There is your rule of action according to the maxim of Christ. Treat your subjects now as you wanted to be treated by your superior when 252 ADVICE TO A NEW SUPERIOR 3iou were a subject. Be a father (or mother) to them. Let your love and good .will be equal towards all; beware of favoritism, which is a source oof discord in a community. Be kind to the sick, have regard for the aged,.be considerate with the young. B~ sincere with your. subjects, "knowing that their Lord who is als0 your Lord is in heaven, and that with him there is no respect of persons" (Ephesians 6:9). Never betray their confidence, so that they may always trust you; for confidence once lost will seldom be fully .regained. If you should make a mistake or unwittingly ¯ wrong .a subject, do not hesitate to admit your mistake and to undo the wrong, for no one is infallible. Thus you.will give your subjects an example of humility and of justice, and it will increase their esteem for you and their confidence in you. Provide generou_sly for all their needs; never be niggardly with them on the plea of poverty. Try to produce a cheerful spirit in your community especially in time of recreation. This is the time for reli-gious to relax after the strain of the day's work; it is not to be a wake, Don't do all the talking yourself, and let not your presence be a damper on your subjects' joy. "Be among them as one of them." Let all join in to make the recreation religiously pleasant. The result will be. a greater spirit.of recollection during the time of silence. Prudence Avoid extremes in all things. Virtue takes a middle course. Be slow to judge and slower to condemn; hear both sides with equal patience and charity. Make no important decision without mature deliberation. Lean not too much on your own Wisdom; take counsel with a competent, unbiased, trustworthy and experienced person. If neces-sary, get the approval of your higher superior. But-- what is more important still--have recourse .to the Holy 253 ¯ A SPIRITUAL DIRECTOR Ghost, the Spirit, of Truth, that He may enlighten you to choose what is best. Firmness B~ firm, but with a firmness always tempered with' charity, prudence, and mercy; a firmness free from harsh-ness and severity. Be meek, but with a.meekness that is not weakness. Rule ~.tour communit!t b~t your example rather than. b~/~/our words. "Even if a person is caught doing .something wrong, you who are .spiritual instruct such a one in a spirit of meekness, considering thyself, lest thoualso be.tempted" (Galatians 6: 1). DO not reproach your sub-jects or nag them, but charitably call their attention to .what ought to be corrected. Never act on the .spur of the moinent, especially under the influence of any passion, lest you commit a graver fault than the one you are trying to correct; but go first to consider the matter before Jesus in the Blessesd Sacrament. Pra~/er " Cultivate a spirit of prayer. Often betake yourself to the Tabernacle, and there lay your problems before Jesus, saying to Him in the words of the Psalmist (69:1), "O God, come to my assistance; O Lord, make haste to. help me." Keep in touch with God at all times and hnder all circumstances in a spirit of Faith. And in your prayer, examine yourself from time to time on the various bits of advice given here. 254. S :udies During !:he Novifia :e Adam C. Ellis, S.J STANDARDS for the.teaching and other professions are high in the United States, and demand long years of careful preparation, It is not' surprising then to find religidus superigrs eager to have their subjects continue their studies as soon as possible after entering religion. Hence arises the practical .question: what about studies during the novitiatd? We shall, try to learn the mind of the Church through a brief study of her legislation on thissub, ject. Legislation of the Church I. On June 28, 1901, the Sacred Congregation of Bishops and Regulars issued a set of regulations called Normae for the government of religious institutes with simple vows. Article 73 of these regulations forbade all studies during the first year of novitiate in all cases, that is, whether one or two years of novitiate were had. Article 74 allowed a moderate amount, of study during the second year for those institutes which had two years .of novitiate. Nothing was prescribed regarding the nature of these studies. II. In 1908 Pope Pius X reorganized the Roman Curia and divided the Congregation of Bishops and Regulars into two new Congregation's, the second of which was called the Sacred Congregation of Religious and was given complete and exclusive jurisdiction over all re.ligious, both of orders and of congregations. On August 27, 1910, this new Congregation, with the explicit approbation of Pope Pius X, issued ~an instruc- 255 .~DAM C. ,ELLIS tion,. Ad Exploraf~durn Anirnum, regarding studies during the novitiate in all order~ and congregations of men. - In a preamble the Instruction first stated that the pur~ pose of the novitiate is to test the mind of the novice and gradually to imbue it with the spirit of religious perfec-tion by means of various spiritual exercises. Then a com-mon .experience was cited: namely, ~the fact that the con-stant- practice of pious exercises, even though they be varied, tends to 'tire the mind, especially in.the case of young people, and, when exercised cofitinually in the course of the day, is apt to render the will less attentive to them. Finally the advantages of a moderate amount of study during the n6vitiate were called to mind: for the novic,es, by helping them to retain what they havb already learned; for superiors, bygiving them some .idea of the talents, aptitude, and diligence of the novices. In order that this moderate ~amount of study might safeguard the novices from the strain.ot~ the constant prac-tice of spiritual exercises, and in. order to obtain the bene-fits'just mentioned, the Instruction laid down the fol. lowing regulations which were made obligatory for all: 1) Novices should devote themselv~es to private ¯ study one hour each day, except Sundays andfeast days. 2) The master of novices, or his assistant, or one of the professors of humanities, should supervise these studies. This same person might .give instruction to the assembled novices for one hour, three times a week at most. over and above the daily hour of private study. 3) While these instructions given in common .were not to be considered as regular classes "(veri norninis schola censeri nequeat), still they should not be a mere exercise in mortification. Hence the novices should apply themselves seriously so as to derive real profit from them. Studies taken up should correspond to the nature of the 256 STUDIES DURING THE NOVITIATE order or congregation. The vernacular, Latin and G~:eek, were recommended, either by way of repetition of what the novices had already learnt, especially in the matter of grammar, or by way of reading selections from the works of the Fathers and ancient ecclesiastical writers outstand-ing for their literary style. Ambrose, 'jerome, Lactantius, ,John Chrysostom, and Eusebius, as.well as the Greek texts of.St. Luke's Gospel and of the Acts of the Apostles, were ¯ cited as examples of such readings. Written and oral exercises were also recommended. 4) The instructor presiding ox;er these studies should give a written report on the diligence and progress of ea.ch novice to the superior general or provincial before the novices were admitted to the profession of vows. III. The Code of Canon Law, which was promul-gated on Pentecost Sunday, May 27, 1917, and which began to bind one year later, Pentecost Sunday, May 19, 1918, has this brief statement doncerning studies in-the novitiate: "During the year of novitiate the novices . . . are not to devote themselves (dedita opera vacate) to the formal study of letters, scienc.es, or arts',' (canon 565, § 3). The Code, th.erefore, does not retain the obligations of either the Norrnae or the Instruction. However, these documents, particularly the InstrUction (which is cited as one of the sources of the canon), may be Used in inter-preting the present legislation. In the light of this former legislation, we may say that it is within the spirit of the present law to allow a moderate amount of time for study in the novitiate, provided such study does not interfere with the principal purpose of ~he novitiate which is "to form the novice in the mould o~ the religious life by prayer, meditation, the study of the rules and constitu-tions, instruction regarding the vows and the virtues, exercises suitable to the acquiring of virtue and the 257 ADAM C. ELLIS uprooting Of vice, as well-as to regulating the moverhents ofthe soul (canon 565, § 1)." IV. Pope Pius XI sent an Apostolic Letter, Unigeni-tus De~ Filius, dated March 19, 1924, to all supe.riors gen-eral of orders and congregations of religious men, regard-ing the selection and training of subjects. Two para-graphs of this letter are pertinent to our subject. The first pertinent paragraph contains the studies to be required of candidates for admission to the novitiate of a.clerical institute. It refids as follows: "You must see to it, therefore, that after the young candidates for the reli-gious life have been seasonably and prudently selected, they receive, along with such training in piet~r as is suited to their age, instruction in secondary studies which ,are usually given in schools and colleges; sb that they do not enter the novitiate until they have ~ompleted the curricu-lum of the so called 'humanities,' unless in individual cases rather grave reasons mal~e it advisable to provide other-wise." For the United States this is interpreted as meaning the completion of High SchOol studies, including Latin. .For the duration of the war, owing to the present draft laws, superiors would be justified in admitting candidates. ~to the novitiate who have not ~ompleted their High School studies. Such studies, however, should be completed after the novitiate, before the study of philosophy is begun. This is prescribed in an Instruction of the Sacred Congregation. of Religious, dated .December 1, 1931, regarding the training and testing of religious candidates for the priesthood. The second paragraph of the Pope's letter pertinent to the subject under discussion insists on devoting the time of the novitiate to the exclusive spiritual training of the novices. He says: "Putting-aside all worldly amusements and studies 6f all branches whatsoever, let the novices 258 STUDIES. DURING THE NOVITIATE devote themselves, under the wise direction of their mas-ter, to the exercises of the interior life, .and to the acquire- .ment of virtue, especially of those.virtues which are closely connected with the vows of religion, that is, poverty, obedience and chastity~" V. Finally we have an Instruction of the Sacred Con-gregation of Religious, dated November 25, 1929, regarding the teaching of Christian Doctrine to all mem-bets bf lay insti.tutes of men-and women. The pa~'t referring to novices reads as follows: "During the time of probation and novitiate the young men and women shall reviewtheir Christian Doctrine and learn it more thor-oughly, so that each one shall not only know it by heart, but also be able.to explaifi it correctly; nor shall they be admitted to take the vows without a sufficient knowledge thereof, and a previous examination." Norms For Present Practice Taking into consideration all the documents qtmted above, we may formulate the principles regarding studies during the novitiateas .follows: Christian Doctrine must be studied, by all novices of lay institutes for the purpose of reviewing what they already know as well as of acquiring a deeper kov~ledge of their holy religion. In order to attain this end, it is very desirable that formal classes .in which the Christian Doc-trine is explained by a capable teacher be held once or twice a week. The teacher may be either a priest or an older, experiencedreligious. No other studies are .of obligation in the novitiate. How.ever, it is not contrary to the mind of the Church to devote a moderate amount of time to such studies, pri-vately or in class. In fact, this may be positively encour-aged, provided the purpose of these studies be kept in view and all harmful effects be eliminated. 259 ADAMC. ELLIS The purpose of these studies is to benefit the novices by helping them to retain the knov~ledge they have. already acquired, as well as by providing them with some neces-sary relaxation from the strain of multiple religiousexer., _cises. A secondary consideration is the information made available to superiors regarding the talents and diligence of the novices. Such studies must not be made a major item in the daily order of the novitiate; nor may they be allowed to become a source of distraction or detriment to the .spii:- itual life of the novice. Hence it seems obvious that no formal courses of instruction may be allowed whose sole purpose is to impart knowledge With a view to credits. Some Practical Suggestions Such are the principles to be followed in making plans' for studies inthe novitiate. .,in the application of these princil~les, superiors may find the following suggestions helpful: 1) The study of the English language is generally useful. In this connection, some few classes at least in spelling may be necessary, since this subject has become a lost art for many of our young.people. 2) For clerical institutes, _as well as for lay institutes in which the Divine Office or the Little Office of the Blessed Virgin is recited in Latin, a moderate study of that lan-guage is recommended. Its.purpose should be to ground the novices,in the essentials of grammar and simple corn- ,position. 3) The fundamentals of Bible-and Church History may be given either separately, or in conjunction with the study of Christian Doctrine. 4) Tr,aining in Gregorian Chant is desirable for all 260 STUDIES DURING THE NOVITIATE novices. Two half-hour periods per week would not. seem too much for this important subject. .5) Some practice in penmanship for those whose writing is hardly legible is to be encouraged. 6) As to foreign l'anguages, it is certainly desirable that the. novices should not forget what they have already learned; and each novice should be encouraged to keep up a.ny one of these languages to which he has already devoted one or more years of study. This may be d6ne by private reading or, if. the numbers warrant it, by some classesheld during the summer months. It does riot seem to be in keeping with the mind of the Church for a novice to begin the study of a .modern language. 7) Ten to fifteen .miiautes of setting up exercises daily will prove helpful to all novices, provided these exercises are given for reasons of health, and not to impart the science, of ph~csical education. 8) Courses in p~dagogy and education, as well as in the sciences, mathematics, and profane history, are out of place in the. novitiate. 9) As to the fine arts, they have no place in the novi-tiate curriculum. Specially gifted novices who hive had considerable .previous training might be allowed a mod-erate amount of practice in music or drawing during the second year of novitiate. Amount ot: Time to be Det~oted to Study Exclusive of the classes in Christian Doctrine and Plain Chant, not more than five hours a. week should be devoted to private study, and not more than three hours a week to class work. This is the norm laid down by the Instruction of the Sacred Congregation of Religious and 'approved by-Plus X. In place of three periods of sixty minutes each, it may be found more convenient to have 261 ADAM C~. ELLIS four class periods per week of forty-five minutes eaeh. ~Atthe most, relatively little time m.ay be given to study during the novitiate, and it is evident that only one or the other subjec~ suggested above can be satisfactorily treated. I~: is much better to concentrate on one or two subjects than to try to .get a smattering of four or five in the time.allotted. Non multa sed multum applies here if anywhere: Conclusion Religious superiors should ever keep in mind that the sole purpose of the novitiate is the religious training of th~ novices. Let them ponder the words of Pope Plus XI in the "letter of March 19, 1924: "Let "the novices never for-get that they will be for the rest of their lives such as they were in the novitiate, and that ordinarily it is most useless to hope that a novitiate once made with little o~ no fruit, can be supplied later on by a renewal of the spirit of the novitiate." It is, therefore, a very shortsighted policy, and one detrimental to the best interests of the religious institute as a whole, to. attempt to introduce into the novi-tiate any kind of formal courses of studies with a view to professional standing in later life. As we have seen, the reasons for allowing any study at all in the novitiate are to. help the novices retain, the knowledge they have already acquired, and to add a certain amount of pleasant variety-to the regular 'orde~ of spiritual.duties and exercises, thus helping them to avoid any overstraining of the" nervous system which may result in physicalor rnentaI exhaustion, and may manifest itself in scruples or melancholia. Let superiors be. conv.inced that after a fervent novitiate the young religious will devote themselveswholeheartedly to their studies, and in a short time make up for any apparent loss dt~e to a lack of formal study during the novitiate. 262 Scruples versus Chas :it:y Gerald Kelly, S.J. IN THE MAY, 1942, number of this REVIEW (I, p. 187) the readers were introduced to Scrupulosus, a typical victim of that gnawing and ~ unfounded fear of sin known as scruples. In the article referred to it was pointed out that a supreme difficulty for Scrupulosus is to acquire the "human way of acting": he is unable to-resign himself to the fact that human problems cannot be solved with the exactness of mathematical problems. Two examples of his diffi-culty-- confession and the Eucharistic fast--were described in the former article; the present article deals with a third. " Perhaps no other sphere of human life entails as much mental torture for Scrupulosus as does the practice of chastity. This is hardly surprising, because the practice of chastity demands a special blending of idealism an~t common sense. Though often referred to ¯ as "the angelic virtue," chastity is essentially a human virtue and it must be practised in a human way. Before illustrating Scrupulosus' problem with chastity, it may be well to call attention to certain cases which" very likely are not real scrupulosity. I refer to those casesin which, though many symptoms of scrupulosity are present, the basic difficulty is rather ignorance than fear. For instance, there are some good people who suffer from an undue axiety regarding chastity because they really do not know what chastity is. At some time in their lives they got the notion that ¯ chastity includes just about everything pertaining to the discipline of the senses and the affections; and because of this erroneous widening of the scope of. chastity they are unnecessarily fearful of.violating the virtue. T'his type of worry can be dispelled by the simple process of obtaining correct information as to the meaning.of chastity. Other good people know, at least in a general way, the scopeof chastity, but do not know the difference between temptation and sin in this matter. Such people are ignorant of 'the simple principle that u2hat is not udlful cannot be sinful. They are apt to brand as sinful, imagi'nations and feelings that are no more wilful than a shudder or the blink of an eyelash. They set themselves to do the impossible, that is, to exclude even spontaneous sense impulses; and when they 263 GERALD KELLY 'have failed to do this, the~" think they have sinned. The obvious result is discouragement, "worry, fear: the. obvious remedy is instruc-- tion. Our genuine.Scrupulosus knows the meaning of chastity and of sin; in fact, he may have even a superior degree of theoretical knowl-edge. But be is afraid to apply it practically to himself. F~ar enslaves him and paralyzes his judgment. He does not trust himself; he can-not or will not, put his confidence in God. In the previous article about Scrupulosus we contrasted his con-duct with that of Humanus, who was considered as typical of the ordinary sincere human being. Perhaps it may help to continue this contrast Wi~h re~ard to some of the normal problems of chastity. Take the question of "bad thoughts." Both Humanus and Scrupulos.us are subject to them, and each has characteristic reactions to them. Humanus knows, of course, that disturbing imaginations are apt to come unbidden into. the mind and that they are often accom-panied by tempting feelings and impulses. Nevertheless, though not impruden~t, he is not afraid of them nor perpetually on, the looko.ut for them. When they do pass through his mind, he ignores them. Even when they persist and grow strong, he is usually content with the quiet judgment, "I don.'t want these things," a'short aspiration for grace, and a sincere, calm. attempt to think of other things. Occa- .sionally he may find it advisable to read a book to distract t-fimself. Now and then he even has dotibts about his guilt; but these doubts are not a. source of worry for him. He knows this is a human prob-lem, and he deals with it the human way. Unlike Humanus, Scrupulosus is afraid of bad thgughts, o When he hasn't any, he is afraid that he will have them; and this makes him more susceptible to them. And when they do come, his fear .that he will give in to them incites him to engage them immediately in an interior wrestling match instead of resorting to the much more salu-tary. method of ignoring them. ~t isa wrestling match that seldom results in a complete victory for Scrupulosus. " His common sense tries to draw him away from ¯ the combat with the quiet, cheery message: "Dofi't bother, about these things. If you let them alone they won't hurt you. Rem(mber it's not :your fault they're here. Involuntary things are. never sinful." But the voice of his fear, louder hnd sharper than that of common sense, goads him on. "That's just the point," argues fear. "'Are they SCRUPLES VERSUS CHASTITY involuntary? They're pleasant, aren't they? Maybe you do want them! Maybe you did something that brought them on! Maybe. they're the result of your other ~ins! And even if you don't want them now, maybe you will want them. You'd better act fast. You'd better pitch them out right now, or you'll be gu'ilty of mortal sin." ¯ Blinded by fear, Scrupulosus ignores the voice of cofnmon sense. He tries to shake the thoughts out of lqis head; he clenches his fists; he prays desperately. He keeps his nerves at bowstring tautness, so that fear can play his haunting challenge on them~ And when the temptation is over--for a while---he looks back on it with the eyes of fear. He dare not decide that he didn't sin; yet he's not sure that he did. Then he's not sure that he isn't sure; and in the end he suc-cumbs not to a judgment, but tO a despairing conviction dictated by fear: "I guess-I must have sinned!" The foregoing are more or less typical reactions to involu6tary and unforeseen thoughts .and feelings. Another problem concerns " oluntary~thoughts and actions that are good' in themselves, but which are quite likely to be accompanied by temptations against chastity. There are many such thoughts and actions: for example, the study of the Sixth Commandment, the study of physiology, nor-mal social dealings with certain attractive persons, the care of the sick, the care of one's own body, reading that contains suggestive descriptions, and so forth. Many people know from experience that such things as ,these are apt to excite impulses and feelings that would be unchaste if deliberately indulged in. Hence arises the problem: must all such thoughts and actions be avoided? For determining whether any deliberateaction or-line of thought that is likely to result in physical disturbances andtemptatdns against chastity is permissible, the following set of questions is simple, yet scientifically sound: (1) Is the action itself impure? If it is~ it is wrong; if it is not, the remaining questions are applicable. (2) Is my motioe impure, that is, am I seekifig to arouse passion or trying to lead on to an impure action? (3) Have I a r~asonable assurance of preseroing self-control, if I should be tempted? (4) Have I a relatio.ely su~cient reason for this particular action or line of thought --in other words, is the good to be accomplished of sufficient value to justify my tolerating the physic~al reactions and te, mptation? For example, consider the case of. one who needs iristruction con-cerning chastity. It may be that the instruction itself, at least in the 265 GERALD KELLY .beginning, will be a source of disquiet to him. Foreseeing this diffi-culty, he can satisfy the demands of conscience by applying the four questions to his problem. The application might run somewhat as follows: (1) The action? Certainly the study of chastity is/not wrong in itself, other-wise not even priests could study or give information. ~2) The motioe? . In this case the purpose is to obtain useful, even necessary information, and the eventual, peace of mind that comes with it. "The evil effects adcompanying.the study are merely tolerated. (3) controI? This is is a personal problem; yet the normal good person who is not accus.tomed to sin against chastity and who is willing to ¢ta'ke the ordinary means of safeguarding his will against temptation usual!y has a reasonable assurance on this point. (4) SuOicient -Reason? Such reasons are relati~re, depending on the degree of the. disturbance and the force of ~he temptation. In this case, since the information is really useful, even necessary, it constitutes a sufficient reason for tolerating even strong physical reactions and ~temptations. The first of the questions would seldom pr.esent serious difficulty to anyone who is well-instructed as to the meaning of chastity, though, of'course, it is the great stumbllng-block for the ignorant. But it is well to note that the other three questions can rarely be answered with perfect exactness. They carry us definitely into the human sphere; they involve delicate subjective elements and the weighing of .rather intangible pros and cons. Most people have to be content with answering" these according to a "rough estimate." Humanus doesn't mind "rough estimates." He makes them often in all spheres Of life. Why should he demand more in the matter of chastity? Suppose," for instance, that his work calls for.the .reading of a book that he kfiows will be a source of some disturbance to him. His motive? Well, he knows he might deceive himself; yet he is not conscious of any impure motive or self-deception now, and he does have a rather obvious good purpose. Hence he coficludes that his motive is good. His self-control? .Yes, he has occasionally lost self' cofltrol in temptation, but it was only occasional, and he now h~s whatappears to be a prudent confidence that he can control himself; so hedoesn't-worry about that point. Does the good outweigh the evil? Humanus knows that he cannot put the good' effects of his action on one side of a scale and the evil effects on the other; but he also knows that the reading is necessary, or at least definitely useful. 266 SCRUPLES VERSUS CHASTITY for his work, and his good sense tells him that this outweighs merely unintentional physical reactions and.temptations. 'Life is seldom all white; a bit of black must often be tolerated. Scrupulosus detests "rough estimates." Each of the last three questions affords his fear a veritable field day. "How do you know you have a good motive? Lots of people act from hidden impure motives. You yourself fiave had evil motives before. You're just trying to cover, up your guilt so that you can enjoy yourself . . .'. "As for self-col~trol, .haven't you 10st it before? Even if your motive were good now, how could you know you wouldn't weaken? This temptation may be especially strong. Remember what the Scrip-ture says about the man who thinketh himself to stand. You're putting yourself in th'e proximate occasion of sin right now; and that means you're already sinning . "Good and evil! How can you balance, good and evil? A little bit'of evil outweighs a vast amount of good. Furthermore, how do you know this reading is useful or necessary? You don't really need it. You could get along without it. It's easy to deceive yourself into thinking things are necessary .or useful when pleasure is connected verb them. That's what" you're doing now--decei'~ing yourself. Then you'll go. to confession and deceive your confessor." But remem- ¯ bet: ~ou can't dece[oe God!" The second struggle ends in the same manner as the first--with Scrupu.losus a beaten man. If he does the things he has a perfect right to do, his fear continues to plague him, especially with the taunt that he is acting "against his conscience"; if he doe~ not do these things, he is deprived of many useful, even necessary benefits of' normal human living. And even then h~ is not at peace. The result of these interior conflicts is often a profdund ~tiscour-agement. Scrupulosus may begin to look upon chastity as something impossible for him, and this leads to the very ~eal danger that he will cease to care whether he practises it. His scruples, unlike a truly delicate conscience, become the worst enemy to his chastity. One remedy for this condition is to relax. If Scrupulosus can-not climb the fence, perhaps he can duck under it. And how can' he relax? By trying, to see the real absurdity of his frantic efforts to be absolutely certain of things; by living a normal life, despite the pain of fear; by trusting himself more; and by trusting and loving God. 267 Beating t:he Air in Prayer [EDITORS' NOTE: During the course of the discussion on spiritu.al direction, a priest who is. interested in the subject of "direction concerning prayer" sent us a long letter on the subject. We were unable to print the letter at that time. We are publishing it now under the title, Bea.ting the Air in Prat.ler.] THE NEED of spiritual direction presupposes the need of progress in the interior life, and one of th~ common gages of such pro-gress is prayer. Father Leen remarks: "It is a sad thing that of all those who start' out with such confidence and such good. will on the supernatural life, so few attain to any marked degree of spiritua, l-ity . Resistance to grace is the reason of the absence of gkowth in the spiritual life. Yet it would be hard to say that resistance,to grace is in the majority of cases deliberate. It is quite possible that it may proceed from want of spiritual enlightenment and that great numbers of failures are to be attributed not to bad will but to imperfect under-standing'. One who has some expekience in dealing with souls°. cannot fail to remark that very many good and promising beginnings end in disappointment and discouragement" (Prooress Through Mental Pra~er, pp. 13, 14). One is forced to concur With that judgment. The conviction grows with repeated experience that an understanding of progress in prayer is not as widespread as it sh6uld be. For instance is it not an implicit denial of anything like progress in prayer to expect that older religious" will pray in exactly the same way and according to the same ~method as novices? Yet in some plates the same matter for prayer is read to all, and, worse' still, it 'is read aloud during the very time of prayer, thus making it impossible for those who should be practiced in mental prayer to give to any one thing the prolonged attention of soul that should be characteristic of progressing prayer. One obstacle to progress in prayer is the fear that some s~uls entertain 'of progressing from strict meditation to the simpler forms of prayer, lest they be guilty of the heresy which they have heard called Quietism. A director who suggests a change is apt to be considered an innovator or anti-traditionalist. Yet sometimes a change is neces-sary. We are often fold, or we read, that we must be patient with aridity in prayer, that all God wants is the effort. It is true that He 268 ~EATING THE AIR IN PRAYER does want the effort; but is this all He wants? Do we not often put a great deal of energy and effort into merely "beating the air"? And as for the aridity, patience is nece.ssary, but patience is not a satisfac-tory solution to the problem if the' aridity comes simply from the fact that the form of prayer one has been using has accomplished its purpose and has nowbecome sterile. It is too hard to keep patient in such circumstances, too hard to keep exerting effort, and it happeng too often that souls give up all earnest me~atal prayer and simply "last out" the time 6f prayer in an uninterested and inacti;ce manner. It seems that some are ignorant of the need of progress in prayer because they do not know that even ordinary mental prayer has many forms and that it admits of progress from one form to the other. Those who do not know of these forms think that any mention of progress in prayer in~dicates a tendency toward "mysticism" and is therefore to be suspected. To these people, "relish" in prayer means merely sentimentality, feeling, or emotion; "effort" is the 0nly thing that counts. They mistrust anything that appears to go beyond the low foothills of out-and-out reasoned prayeL They consider that any prayer which does not result in a definite and concrete resolution with regard to some particular virtue or. vice is a fruitless prayer. Yet it is a princip!e of spiritual theology that progress in prayer should move away from sheer reasoning in the direction of simplicity. A second cause of failure to make progressin prayer is unwilling-ness to make the sacrifices necessary to persevere in recollection. Some use their work for the salvation and perfection of their neighbor as ari e~cu~e for riot wogking for their own perfection. This is~ absurd, because the tirst'purpose of any religious institute is the perfection of its own members. Utter absorption in working for others is accom-panied by a dissipation of mind and' energy that makes prayer unnec-essarily burdensome. It takes the interest from interior living which is our greatest need at the present time. Everyone who has tried to preserve recollection ifi the midst of intense external activity knows,, that it is diffictilt; but the difficulty is hardly an honest justification for neglect. Increasing self-abnegation is an indispensabl.e condition for progre.ss in prayer. Putting aside all rationalizing, most religious who do not try to make progress in prayer would have td admit that the real reason is that they are afraid of the self-abnegation involved. 269 Reviews. THE EXEMPTION OF: RELIGIOUS IN CHURCH LAW. By the Reverend Joseph D. O'Brien, S.J., S.T.D., J.C.D. Pp. xvil -t- 307. The Bruce Publ[shlncj Company, Milwaukee, 1943. $3.7S. Law, e~cleslastical as well as civil, is a living, thrivin~ organism, operating over an extensi,ce fi~ld of human~activity. While deriving its very vitality from" roots descending into God's own law, it must, in its daily operation, be adaptable to the oft-changing situations found among men. The flexibility of the ecclesiastical law's a1~li-cation "is made manifest by the frequent decisions, instructions and interpre~tations issued by the Holy .See, ever ready to meet, when possible, any new .situation that may affect the welfare of any class of her children. The periodic publication of these new prescription~ of the l'aw calls for a'corresponding revision of the Commentaries on the Code of Canon ~Law so that these new aspects of the law may receive appropriate consideration. One of the latest of such commen-taries is The Exemption or:. Religious in Church Law, the publica-tion of which marks the firs~ complete treatise on this subject writ-ten in English. ' Four grand divisions, further divi~ied and subdivided, form the complex pattern of Father O'B~ien's scholarly volume." Part I clears the ground° for an intelligent understanding of many of the questions'to be discussed in subsequent por.tions of the work by presenting the genuine meaning of many terms used without canoh-ical discrimination. Such words as "nun" and "order" are explained according to Canon 488. Popular usage often.tends to dull the fine canonical precision of such expressions. Our attention is next focussed on the juridical nature of exemption. The law of exemp-tion 6r immunity from the jurisdiction of the local Ordinary is expressed in Canon 61~: "Regulars, both men and women, in-cluding novices, except those nuns who are not subject to Regular superiors,, are exempt, together with their houses and churches, from the jurisdiction of the local Ordinary, except, in the cases pro-vided for-by la{v." Generally speaking, all the faithful residing within the diocesan limits are subject to ~he. spiritual rule of the local Bishop. The Sovereign Pontiff, however, within whose jurisdiction lies the Universal Church and each member thereof, has 270 BOOK REVIEWS seen fit to withdraw certain religious in.~titutes from the rule of the local Bishop and reserve their government to himself. Such is the meaning of exemption. Needless to say, the Holy See exercises this government of Regulars through the medium of their own supe- "riors. ¯ : A thorough analysis of the" jurisdiction exercised, over exempt religious and a further amplification of the notion of jurisdiction occupies the second part of this volume. Part III, easily the most 'important. section, enters into a detailed study of all the forms of religious activity exercised under the rule of the religious superior and independently of the local Ordinary. These details are handled with painstaking thoroughness over a space of 203.pages. Fol- !owing the classification of persons, plac.es and things, no aspect of religious activity is neglected. Part IV, "The Limitations. of Exemption," explains the juridical norm regulating the restrictions placed on this privilege by the Code .and supplies an enumeration of the cases expressed in the general law of the Code. In these excep-tional cases, the local Ordinary exercises jurisdiction over exempt as well as non-exempt persons. Human nature being what it is, Regular exemption did not opera/re ove~ a course of centuries without its vicissitudes. The occa-sional failure of Bishops and Regular prelates to recognize and to respect the rights of one anbther has caused at. times the straining of. relations if not regrettable conflicts between them. By her wi~e leg-islation, the Church has supplied an adequate preventive for many misunderstandings. A sound knowledge and a faithful ~ observance of the law of the Church will provide a solution to any problem that may arise among her children and will result in that apostolic harmony between Diocesan and Religious clergy that brought praise from the Fathers of the Third Plenary Council in Baltimore. For his very objective analysis~ of this point, Fr. O'Brien me.rits our commendation. ¯ The Exemption of Religious in Church Law is primarily a sci-entific commentary on 615 and related canons. The abundant cross-references presume a degree of familiarity with the structure and gbneral content of the Code of.Canon Law. It is to be kept in mind, however, that the Code is an integrated and highly system-atized body of laws, many of which are intimately .correlated No part or section of it may be studied properly without frequent 271 BOOK REVIEW~ ¯ references to other canons or sections of the Code. The complexity " of the question of exemption explains the frequent 'repetition by the author of fundamental notions--a repetition which serves to main-tain precision of tho.ught throughout the'entire volume. This study of the exerhption of Regulars is the fruit of long and patient investigation, as the ample bibliography and the countless citations testify. Roman documents, the great classics of Canon Law, and many modern commentarie~ bear eloquent witness to the author's scho!arship~ Pre-Code legislation on the subject of exemp-. tion is examined in order to point out the changes warranted by the varying circumstances over the course of .years. Differing opinions are carefully sifted and followed by a statement of the validity and 'practicability o~ the conclfisions reached. The foregoing sketchy estimate of Fr. O'Brien's treatise should not lead one to conclude that only the trained canonist will fully appreciate his efforts. All priests engaged in the directiofi-of reli-gious will find within the volume an answer to many of the ques~ tions periodically submitted by their charges. The fact, too, that a satisfying exposition of the general law of religious precedes the explanation of many points of exem15tion should extend the field of' interest in this work. A complete general index accompamed by an index of all the canons of the Code referred to will direct us to the different subjects that engage our interest or form the basis of'a problem calling for solution. Finally,' the thoroughness of the work, evident from the'vastness of the field covered and the num-berless questions discussed, cannot be too highly praised. Among the many excellent canonical treatises published during recent years, The Exemption of Religi~ous in Church Law merits indeed a place of distinction.--J. E. RISK, S.J. ON THE PRIESTHOOD. By. Saint John Chrysostom. Translated by the Reverend Patrick Boyle, C:.M. Pp. xl -1- 14S. The Newman Book Shop, WToesot mofintesnte rC, Mat~hIo., l1i9c4s: ]k. n$o1.w2S o. f their valiant predecessors. in tho~ Faith by hearsay rather than from having made contact with great . Christian minds'across the centuries. A thrill would b~ in store for th(m were they.to take in hand a book such as this and discbver for themselves how modern, in their timelessness, ar~ the doctrines and precepts they have inherited. 272 BOOK REVIEW$ St. John Chrysostom, an his.treatise On the Priesthood,.offers his friend Basil pertinent counsel regarding his duties and privileges as priest and bishop. Special attention is given to the greatness of the priestly vocation, the essential rules for Christian eloquence, and the priest's exterior ministry. The prospective reader need have no fear of being lost in an unfamiliar world. St. John ever aimed at bringing revealed truths to the understanding of the people in general, and his undying fame as popular preacher is proof that he succeeded. Cardinal Newman, as -'quoted in the introduction to this edition, has ~he folio.wing to say . of Chrysostom: ". He writes as one who was ever looking out with sharp but kind eyes upon the world of men and their history, and hence .he always has something to produce about~ them, new or old, to the purpose of his argument, whether from books or from the experience of life. Head and heart were full to overi~owing with a stream of mingled 'wine and milk,', of rich vigorous thought and affectionate feeling. This is why his manner of writing is so rare andspecial. " " First written more than fifteen centuries ago, On The Priesthood is a welcome addition/to the series of reprints being provided by the, Newman Book Shop. It has been called the finest of all Chrysostom's ¯ writings and the first great pastoral work ever written. --C. DEMUTH, S.J. THE BOOK OF CATHOLIC AUTHORS. Second Series. Edited with preface and notes by Walter Romicj. Pp. 312. Walter Romig and Company, Detroit, 194:L $2.20. The Second Series of The Book of Catholic Authors should be warmly received, especially by young Catholic writers, for whom it sdems to be particularly designed. Readers will be treated to a per-sonal interview, an inspirational chat with voyagers .in the field of Catholic letters who have arrived. Marshalled through its pages are many names that were regret-fully missed in the first group, personalities such as Bishop Francis C. Kelly, Rev. Owen Francis Dudley, Halliday Sutherland, Rev. Fran'cis LeBuffe, S.J., and John Moody. Priests, nuns, men and women of the world pass in disarming review and tell of their endeavors in becoming novelists, dramatists, historians, poets, essayists, l~ycholo-gists, spiritual writers. As informally and candidly as if it were a 273 BOOK REVIEWS conversation over the back fence while resting from the hoe'work on the Victory garden, they relate how they got thi~t way, their literary background and ~early struggles, the romance of the. best stiller that nobody wanted; punctuating their "do's"°and '~don'ts" with a flick of an imaginar.y .blade of grass, they offer practical advice to a~plring° authors. They plead the cause of Catholic v~riters. They are gen-erous with encouragement: "I becam~ a write~ because I am a'Cath-olic. There's something to write about when you're a Catholic." The sketches are pleasantly brief, but at the~ same time they are concentrated capsules of writer's vitamin, of antidote for the severest . . case of beginner's digcouragement.---~. F. ABBICK, S.J. TALES FROM THE RECTORY. By' the Most Reverend Francis clement Kelley. Pp. 193. The Bruce Pubilshing Company, Milwaukee, 1943. $2.2S. Every day all: over th~ world very ordinary PeoPle are passing.in and out of rectories, where from their pastor they receive added "stre.ngth tobear their burdens, kindly advice to solve their problems, and.sinceie sympathy in their sorrows. The pastors, too, have their own triumphs and failures. Bishop Kelley, author of many popu-lar books, has condensed many year~ of such pastoral experienc.e in this a.nthology of twenty.-four of his short stories. It is not s~rprising, therefore, that these stories are packed with interest for the reader. Like the p~rables of Christ, each has within it some gem of truth which may serve as a guide in everyday prob-. lems. As in the parables, that gem of truth is enhanced and b~ight-ened by the fact that it is set in a story whose characters are very real persons with very human emotions and reactions. In an atmosphere haunted with the grim realities of war, Tales from thd Rector~ is both a sedative for erratic emotions and a guide for bewildered minds. --J. W. NAUGHTON, ~.J. HOW TO THINK. By Arthur D. Fearon. Pp. 194. College Publishing "Company, San Francisco, 1943. (Price not listed.) The subtitle of this book is Hotu to Anal~cze, Associate, Memo-ri2e, Reason; but perhaps a more apt and appealing subtitle is indi-cated ixi the Preface, "Shortcuts toefficient studying." Every teacher will heartily concur wi~h Dr. Fearon in his ex-pressed wish that these hints will reach every thinking person over 274 BOOK REVIEWS I d. The remarks on Analysis ~speciallY show a real grasp of the problems confronting a prospective student. Yet is it not to be feared that the reading of such a concise¯ meth-odolgy wil! be meaningful only to one who has discovered by ex-pe~ rience the value of analysis in his. study? Only such a one will be struck with the high efficiency of the hints which are suggested. Expertus potest credere. ¯ In the hands of an enthusiastic teacher (and an apostle of clear thinking), this book could be used to give a real orientation to a class. A history teacher, a retreat master, a catechist, using the sub-ject- matter that is within his grasp, could provide his class with a wholly new illumination by presenting his ideas within the frame-work of this little manual. No educator Will be the worse for inves-tigating IDa. Fearon's contribution to the problems of youth. ¯ - --R. G. NORTH, S.J. THE LOVE OF GOD. By Dom Aelred Graham, O.S.B. Pp. xlx ~ 252. Longmans, Green and'C;o., New York, 1940., $2.50. This worthwhile book has been available for some time, but on the chance that some priests and" religious have not as yet made its acquaintance, attention is gladly called to it in tbe~e pages. While the love of God for man and man's obligation to love God in return are standard themes for spiritual writers, the fundamental philosophical and theologichl principles on which a solid devotional life must be based are usually to be found only in technical works. Dora Aelred has done a significant service, by gathering these 'pri.nciples from the works of St. Thomas, St.' Augustine, St. John of the Cross and other masters, fitting them together compactly, expand-ing them with clarity and objectivity, and in general making them understandable and highly inspirational to the intelligent, serious reader. To use the author's own phrase, his book is an "essay in analysis," explaining doctrine With a view to making it effective for spiritual living. The Nature, Conditions, Expression, and Effects of the Love of God are the headings of the four large sectiohs into which the book is divided. Each section is in turn distributed through three chapters in a manner admirably suited to provide a well-balanced treatment of thesubject under discussion. 275 BOOK REVIEWS Not the least attractivefeature of the book is the authbr's facility of expression. Without apparent effort, the words and phrases seem, on reflection, to afford the best possible settings for the thought-gems brdught to light. Not often is the medi~um of words so unobtrusively effective. The pages are regularly lighted up with passages that reveal the author as a vigorous, independent thinker even when he avows, his utter dependence on the great Christian masters. Such a passage, in the chapter on Knowledge, is his discussion of Y ideals in educati'on and his 'penetrating evaluation of current .methods. Again, in the chapter on Prayer, the inevitable interrelation of social worship and the personal element in religion is presented in a way to give consid-erable pause to the tunnel-visioned extremist. As a final instance, the .chapter on Action has a section wherein art, morality, and the virtue of prudence are brought together with happy results. The passage is ¯ recommended especially to those who are recurrently in a pother over the e.ssence of Catholic Arts and Letters.--C. DEI~IUTH, S.,J. HYMNS OF: THE DOMINIGAN MISSAL AND BREVIARY. Edited with . ir~÷roducfion and no÷es by ÷he Reverend Aquinas Byrnes, O.P. Pp. 694. B. Herder Book (2o., S÷. Louis, 1943. $4.75. This work is a useful companion volume to Britt's well known handbook. Destined primarily for Dominican friars, nuns, and ter-tiaries, it is also valuable for other religious who participate in the Opus Dei. Many hymnspresented here are common to the Domini- .can and ordinary Roman breviaries. In addition, students of .hym-r~ ody will be grateful to have at hand a number of fine compositions not contained in the Roman breviary, as well as the or.iginal forms of hymns that were revised under Urban VIII. On opposite pages are printed Latin texts and English verse trans-lations. The lower half of each page is reserved for literal prose ren-derings and pertinent comments on the content, form, author, and liturgical use of the hymn under consideration. Two appendices contain helpful data on authors and translators. A third of the poetic versions are by Father Byrnes and show unusual taste and competency in this dif/icult art, the remainder being by Msgr._ Henry, Neale, Caswall and other standard translators.--C. 2. McNASpY, S.,I. 276 Decisions he- See May 4, 1943: A general assembly of the Sacred Congregation of Rites attended by Pope Pius XII voted on the miracles attributed to~ the intercession of Blessed Frances Xavier Cabrini--v.a necessary pre-requisite in the advancement of her cause of canonization. At the same meeting the Congregation also decreed that it is. safe to proceed with the beatification of Venerable Alix Le Clerc, foun-dress of the Augustinian Regular Canonesses of the Congregation of Our Lady. April, 1943: In connection with the starting of the Vatican radio's new weekly broadcast to Russia, His Holiness Pope Plus XII granted indulgences for a new prayer recommended not only on behalf of all Christians outside the unity of the Church; but especially on beh.a!f of the Russian dissidents. The prayer reads, as follows: "O Most Holy Trinity, we adord Thee, and through Mary offer our petition: grant to all unity in the faith and courage to profess it faithfully." Indulgences: 300 days each time, a plenary indulgence once a month under the usual conditions. February 27, 1943: Pius .XII, through the Sacred Penitentiary, made the following modifications in the conditions for gaining the indulgences attached to the wearing of the Brown Scapular of Our Lady of Mount Carmel: 1) All religious of the Carmelite Order (priests, brothers, nuns, and tertiaries regular) may gain the indulgences attached to the wearing of the Carmelite habit, even though the habit is not made of wool. 2) All the faithful who belong to the Carmelite Third Order Secular, arid to th~ Confraternity of the Blessed Virgin Mary of. Mount Carmel, may gain the indulgences attached to the wearing of the scapular, even though they wear a ~capula.r not made of wool. These concessions were made at the request of the Procurator General of the Carmelite Order A.O., and they are made for tile dura-tion of the war onl~l. The Holy See also granted a sanatt'o for any invalidating defects in the erection of a Third Order and of a Confratern.ity of the' Blessed Virgin Mary of Mount Carmel, as well-as in the admission of the faithful to these organizations. 277 ( UeS ons and Answers .~.26--. On the occoslon of his Golden Jubilee a religious is made th~ recipi-ent of a sum of money 'contributed by" his friends and former pupils. Should this money be considered as the personal property of the religious, or does it belong to the communih/? Canon 580, § 2 states that "whatever a ~eligious acquires by his " own industry or in respect to his institute, belongs to the institute." One may acquire in respect to his institute in two ways: (1) The donor wishes to make a gift to the institute or to the community, and does so through the individual religidus; (2) he gives it to the reli-gious, because he is a religious. In this latter case the donor knows the religious only.as a religious; he would not know him if he were not a religiotis. Thus gifts given to religious teachers.by their pupils, or by patients to religious who nurse them, are considered ~iven to the religious because they are religious.- In case of doubt, whether.[he ' gift is given to-the person or to the religious, the doubt is to be solved in favor of the community, by an analogy to canon 1536. From the foregoing it would seem that gifts received by a reli~ gious on the .occasion of his Golden ,Jubilee are given to him because he is a religious, hence their go to his community. In practice it i~ best to follow this interpretation because if the gift is considered as purely personal, the religious must add it to his pdtri-mony; and may not spend it or give it away (canon 583, 1°); whereas if the gift is considered as given to him because he is a reli- 'gious, it goes to the comm'unity but the superior may allow him to use part of it for a jubilee trip to some of the houses, or for some similar purpose. Of course, the'superior should be prepared to grant the same permission to all other jubilarians, whether they receive gifts, or not, so as to avoid any violation of common life. --27-- In case of a f~mily inheritance, may a religious renounce his or her~ share in favor of brothers and sisters? Similarly, is a religious free ÷o turn over to others of the family his share of a pension right due a parent? The answer to these questions will depend to a certain extent upon the civil law of the State in which the will of the deceased per- 278 QUESTIONS AND ANSWERS son is executed. If the state law obliges a pare

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