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Issue 11.4 of the Review for Religious, 1952. ; A.M.D. G~ Review for Religious JULY 15, 1952 Parallel Vocations . Nicholas H. Rieman Bibles . William M. Sfritch Unigeni÷us Dei Filius . Pope Plus x~ To a Master of Novices . Fra L. Ganganelli .Higher Education . Sister M. Bonaventure National Congress Questions and Answers Modesty Crusade Book Reviews VOLUME NUMBER REViI::W FOR RI::LIGIOUS VOLUME XI JULY, 1952 NUMBER CONTENTS PARALLEL VOCATIONS--Nicholas H. Rieman, S.J .1.69 BIBLES--William M. Stritch, S.J . 177 OUR CONTRIBUTORS . 182 REPRINTS OF SPONSA CHRISTI . ¯ . 182 UNIGENITUS DEI FILIUS--Pope Plus XI . 183 BOOKS FOR.PRIESTS . 198 FOR ORGANISTS AND CHOIRMASTERS .1.98 LETTER TO A MASTER OF NOVICES--Fra Lorenzo Ganganelll 199 TEN-YEAR INDEX STILL AVAILABLE . 202 HIGHER EDUCATION AND "REAL RELIGION"-- Sister M. Bonaventure, O.S.F . 203 NATIONAL CONGRESS . 210 QUESTIONS AND ANSWERS-- 19. Prescriptions for the Chapter of Faults . 211 20. Precedence in Receiving Communion . . ¯ .212 SHALL I START TO DRINK? . 213 BOOK REVIEWS~ The Morning Offering; What is the Index?; The Seminarian at His Prie-Dieu; The Carmelite Directory of the Spiritual Life .214 BOOK NOTICES . 217 BOOK ANNOUNCEMENTS . 221 PROMOTE THE MODESTY CRUSADE . 223 REVIEW FOR RELIGIOUS, July, 1952. Vol. XI, 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: Jerome Breunig, S.J.; Augustine G. Ellard, S.J.: Adam C. Ellis, S.J.; Gerald Kelly, S.J. Copyright, 1952, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writincj to us, please consult notice on Inside back cover. Parallel Voca!:ions Nicholas H. Rieman, S.3. ~yJE RELIGIOUS know the worth of our vocation. We rank it -W among~ur greatest blessin~gs. A precious gift in itself, it car-~ ries .with it numerouk other gifts, such as our. rpraye~-'and Mass, spiritual guidhnce', our companions," and our apostolic work'. We are glad we took the step knto religion, andewe miss no chance to draw others to religion too. .But perhaps we are not aware that our r~ligious vocation can be partly.sh'ared even with lay folks. A. molag the most effective ways we~h~ve of sha"ring our vocati6n ig encourag-. ing and conducting third 0rd~rs. confra:ernities, so'dalities and simi'- l'ar organizat!ons.~ The present article confines itself to. the parallel vocation as found in the Sodality'of Our Lads,. .' ¯ There is a special reason why tile possibilities of ~uch a Sqdality should be unfolded to religious.~ It is this: .while the director of-a Sodality must always beLa priest, yet"in a scho01or hospital the', actual l~andling of aSodality .is often left"to Brother Michael or to -Sister 3oan. Also, besides those who are moderators ofSodalities, many other religious superiors, principals, ¯floor. supervisors in.hos-pitals, teachers, nurses, he'ads of different ~ictivities--can help much. They.can lend interest and co0pfration to 'insure that the Sodality in their institutions be a true Sodality, and lay people bent on some-thing more than me.dioctity be drawn to its rankS. Many Feligious are, then, in a tposition to forward good Sodalities. By doing so;. they can share many of the benefits of a religious vocation with those who follow the la~; Sodal.ity vocation. - For m'embersbip in the Sodality is also a vocation. Our present Holy Fatber'has clearly in his Apostolic Constitution Bis Saecular~ placed the Sodality in the troop--sof Catboh"c ~-A "ctton. And Catholic Acti0n~-the words are thdse of Plus X'I is "a vocation strictly and properly so .called." ¯ It is not, of course? a religious vocation. Y,et if is ~ vocation, a way of life, a call to perfection.' The. S6d;ility is open only to those who are ready,.by Go'd's grace, to-adopt the'de2 .mandihg spiritual.and apostolic progr~am it involves. ' Btit'why is the Sodality such an ap't means for sh~iring With lay people something of our religious v6cation? 'F6r.the simple reason that the vocation, of a religious and that of a Sodalist are much alike. ¯ 1.69 NICHOLAS H. RIEMAN Review [or'Religiqus It is nottoo'mu~h t~ call them paraliel vocations, Only a~det~iled comparison will display how far-reaching this parallelism is. Of. course, only true Sodalitiei--those that follow the papal directives and the Sodality rules-~can prodiace this parallelism'and the result-' ant rich spiritual harvest. So, in pointing oot the resemblances.be-l~ ween t'he two vocations, I shall ~lso suggest how ~a Sodality must be co'nducted in order to secure these benefits. . What then. are some of the parallels between religious and So-dality life? First, becoming a Sodalist, like becoming a Franciscan or a.Sister of'Merry, is a lifetime,undertaking. Joining the So, dality is not like joining the staff of the school paper or the dramatic club. These latter are hobbies; the Sodality is a vocation, A Sodalist agrees to follow the Sodality way of life not just at school, but when on vacation, when working in a facto.ry or office, when married--in. short, for life. Pius XII. knows that very well: be never, says, "I wa~ a Sodalist, but always, '"I am a. Sodahst, although he took his act .of consecration and' entered the Sodality 56 years ago. More will b~ said later of the Sodality act of consecration. Here it isi'enough to.stress one thing. This consecration, and so the ac-ceptance of Sod, ality obligations that goes with it, is for life. True, a temporary act of consecration for 'a year can" be and sometimes is made in Junior Sodalities (those in grammar schools), since at that age level most of the candidates are sddom mature enough for a life-time dedication. But the ordinary act ofconsecration taken by teen-~ agers and adults is, as clearly, indicated in both its forms in the Sodality Rules, perpetual. The Sodality vocatioia, like a religious vocation, is perpetual. Besides being a. lifetime dedication, becoming a S6dalist is also, l'ike becoming a religious, a full-time occupation. One must be a Sodalist 24 hours a day. Just as being a Christian Brother .affects not only a. man's Mass and his meal-times, but his work and recrea-tion too, s6 being., a Sodalist doesn't mean only .attending meet.ings, saying one's rosary, 'and taking p~art in a cl0thes-for-I~or~a drive, 'Being a Sodalist must--and in a Sodality that follows the rules, does. --affect a boy's lock~r-room langu;ige, the kind of formal a girl wears to a prom, and every other action that fills the dajr of either of them. Tru.e, a Sodalist does not, as is generally true of religious, have his wgrk assigned by ~uperi0rs. 'Yet a Sodalist, just like any of us, has to show a good example and. beactively ap0s~olic every minute of his waking day. Nor is this an impossible ideal, a pipe. 170 dui~,1952 ~ARALLEL VOCATIONS dream. In Sodalities that follow Plus XII's stipulations and actually .require,observance of the. Sgdality rules, this is a normal result, re-alized, if not perfectly,. at least in large measure. The act of consecration to Our Lady which admits one tb the Sodality parallels very close.ly the vows of reli~ious orders. Even the .wgrding of the act of consecration in the St. Francis,de Sales fbrmula, ~clbsely resembles the vow formula of some religious. "It is not a vow, of. course, and so does not bind ur~der sin, but it is a solemn dedication. ~ And What doek the Sodalist promise? Pius XII gives us the'answer. "To apply oneself seriously to sanctity, each in his proper state: to dedicate .oneself, not in any manner whatsoever but 'with ardor, in ~the measure and manner compatible with each one,s social condition to the s'alvation and perfection of others: in a word[ to emplby oneself strenoously in the defense of the Church of Christ: such is the assignment of the Sodalist, freely, resolutely ac-cepted in theact of his con'secration." In short, he says, "conse-cration to the Mother of God in the Sodality is an entire gift of one-self throughout life and for all eternity." It is the solemn, acceptance of a way of life forall one's future vears. The act' of consecration is the cornerstone of the Sodality vocation, even though not absolutely required for valid reception. It should be for the incoming Sodalist a thing only a little less tremendous than. the taking of vows i's to .religious This act of consecration is often renewed by earnest So-dalistS, .just as rdligious often renew their vows, even though they are perpetual. The Sodality~onsecration is not specific~illy directed to vows' of r~overtv, cha'stity, and obedience, as are the.vows of religious. Still it implies that Sodalists practice these three virtues to a higher degree than ordinary Christi~ins. A special obedience to the hierarchy of the Church is requi.red by the Sodality's character as Catholic Action, and. was referred to by PiusXII as a prominent feature of Sodalities. A relative indifferdnce to material goods, is obviously necessary for the practice of a constant apostolate. Lastly, chastity--according to one's state, which doesn't necessarily mean celibacy--is naturally the ideal of one speci.all'y dedicated to.Mary. ¯ The Sodality, too, has its ~novitiate," call~d the probati6n. It is required of all candidates before admission. A religiolis,novitiate mus~ be a year lbng, and man~, orders and congregations require two years. How long is the Sodality probation? "Not less than two months" is required by.Sodality rules, but most effective Sodalitles ,171 NICHOLA~ H, RIEMAN " ~ x Revieu2 for'Reli~Tious rriake it.six months and quite a few of tlqem, especially thoke for hi~h" school students a.full ,year. The purpose of the Sodality p~b-bation is the same as that of a religious novitiate: tb acquaint, to test. t6 train. " " "It acquaints_ tl-i~'aspiraht with what the Sodality is.~ind how. it functions.'so that he can bi~tter "decide whether .hE wants to make-the" sacrifices inv~lved.It tests the candidate, and tries to find out whether~ he~ha~iwhat it takes.,to livEforevek the Sodality v~ay of life. It. trains him in" devotion to. Mary, in spiritual exercises ahd apostolic activi-ti~;: so that if- he ,is accepted, he ,will already-h'ave largely~, acquired the attitudes .and habits nee-ded to li,¢e and'act as/a Sodalist ghould. dust like.a, religlous novitiate. the Sodality 'probation is' heavily. weighted'on'the spiritual side. It stresses ingtructi'on, direction. 'and above, allT-prayer. ' " " '. ¯ -Like a religious.'order, or congregation. the S0dalit~ has its, rules. They.'are not-as demanding' as the rules of religious, btit tt~ey do clearly aim at a,high degree'of spirituality. They are all-in the pam-ph! et. Sodalit~l"Rule~. 'In his A1fostolic. Constitution of 1948 Pius XII.refers to them 25. times. It is clear that in. his mind an easy test of the calibre of"a Sodality.is whether it really keeps the rules. In a Sod~dity as."in religious orders the ~pirjt of the rules is always more important tha~ the letter, and'so Sodality rules w,hich refer only ,to procedure at, meetings and such topics should n'ot bd applied wood-enly . Yet the:rules embbdy the. spiril~ .of an organization, and if" th~yfallinto disregard and disuse, the rd'sult will be as disastrbus toa SQdality as: it would be to, a religigus'order.~ ¯ :-. In .its spiritual practices, and .to a. smaller exteni i~ its apostolic a.ctivity a °Sddality, clgsely parallels religious.c.ongreg~tions.- First, let.'us 'ma'ke a thorough survey of"it.s spiritual.exercises, for they are the dynamo on'wh.ich Sodality activities depend. Most .of these dai.ly duties are containe_d'in R.u:le 34 of the Sodality. This rule deserves to be quo,ted in full: ":Sodalist~ must be very careful, to p~actice'~hose exercises of piel~y which are most necess.a.ry for fervbl of life. Every morning.on ~i~jng,,let"them make 'the. acts of faith, hope, and'ch~r-ity; thank God our Lord for His.benefits:: offer Him their labors~ with the" intention of-gaining all",.the mdu.lgences~ they.can~.through-out that day;, and invoke 't~'e Blessed. Virgin'. by reciting thd Hail Mary three times. Le~t. tbem.':devote at least a quarter of an hour td mental prayer: be presenL if they can: a'~the adoiable Sacri}ice of,the Mass; and recite the most HolyoRosary, or some Office of Our'I2ady. 172 "dul~], 1952- PARALLEL VOCATIONS In the evening before retiring, let them carefully examine their con-science and make a fervent act of contrition, for the sins of-their whole life and especially for those committed on that day." The t~rst item mentioned on the day's spiritual schedule of a So-dalist is the prayers on rising:, faith, hope, love, thanksgiving, offering'of works, three Hail Marys. The aim of these brief vocal prayers is of.course to start the d~iy r.igbt, with and for God.They remind us at once of the "morning prayers~ . morning visit," or "first visit," of religious.They are a dedication of.the day to God. Next is mentioned daily mental prayer "at least a quarter of an hour:'" All religious institutes have, I believe, a half-hour of mental prayer, and some have more. The Sodality rule demanding daily mental prayer is as clear and unconditional as the rule of reli-gious c6n'gregations on. this point. The'only difference is in the length of time. The conclusion ought to be obvious. If a' religious-would not admit to vows a novice who did not regularly perform his meditation, why should we expect h S6dality to admit candi-dates who are not reasonably faithful in fulfilling this clear Sodality demand? Again, if novices need instruction in the bow-when-where- why of mental prayer to enable them to perform it profitably, won't Sodalists need the same? A Sodality in which the members are' faithful to their rule on mental prayer will be a Sodality that can move spiritual mountains, even if i~ has'only fifty members or even only ten. Further, says the rule, Sodalists must attend daily Ma~s "if they can." This practice, too. is modelled on that of religious. How-- ever,, for religious the "if they can" is gefierally an unneeded addi-tion: since their ~ommon life and work assignments are arranged so that it is a!ways possible for them to do so. Though daily Mass may sometimes be impossible for this or that Sodalist, such cases are rare. The trouble is that too often the '.'if they can" of the rule is taken to mean,"if th.ey choose': or'"if they do not find it incon-venient." But the John Carroll Univeisity Sodality, and marly another too, has sfiown that practically all Sodalists can atterld Mass seven days.a week if they want to. Daily Holy Cohamunion, of course, cannot be required of.Sodal-ists any more than it can of religious. But Sodalists in iheir Rule39, as all religious somewhere in their rules, are strongly urged to fre- ¯ quent and even daily Communion. Most Sodalities that observe the rules and require daily Mass find that all their members receive Corn- NICHOLAS H. RIEMAN . °. Reoie~o for ReligiO~s" .muni6n freq~uently, and the great majority of l~he.m~daily. Next the).Sodality rule requires daily, recitation of the rosary, or an Office of. Our La~y --- ~.g.; theOffice 6f the Ihamac~late .Concep-., tion. On day, s w.hen~the Sodality meets, such an Office, or part of it, is sometimes said or sung in common. ]3ut in their daily prac-tice, most Sodalists piefer the rosarY, and this .dail~ du.ty is o~ten perforrfied in"an ideal Way, with one's family. In religious orders and'congregation~, the daily rosary also forms, either by rule or by ¯ custom, part of th~ spiri(ual exercises, at least where the Office of Our Lady.is not required. Like most religious orders, the Sodality rules requir~.a daily ex-~¯ . amination of conscience at night. The reason is the same., We all know how a daily check on.our faults or virtues helps us to fiaake ,our following 0f Christ .a, practical thing, a love of deeds,and not. merely of imagination. The particular examen too, which focuses our attenti6n'or~ a "single virtue or fault, and in° which we religious find so much value, ought to be offerdd by us to Sodalists as well. A Sodalist, like a relig!ous,needs direction in this business;' of striving for p.erfection. Both need a ~piritual directo? to answer p.r~b~lems,.instruct, enc~ourgge. This i~ particul.arly trfie for the reli-gious nowce or the Sodality probationer, but it is true also for those who have already made their'lifetime consecration. S6dalists ought, to.~o to confession often; and to'get real spiritual direction from regular confessor. Rule 36 of the ~ddality is very clea~,on tl'Jis mat~ ter. .How, ever, although one's spiritual director is always a priest,~ still just as a novice-mistress can help her charges.greatly in their ori-entationto.~ eligious life, so fdr example in a girls' school, if'the So-dality moderator is a nun, she c~in on a more limited scale greatly "help her incoming Sodalists, ¯or those who are.already 'rnemb~rs, in their spiritual life.¯ Sodalis~s must make an annual retreat. Rule 9, which imposes" this i3b.ligat~on, does not set a specific l~ngtl~ of ti.me, b~t only says,¯ "There shall be a retreat every year for some days.-. " This rule does, however, str, ongly advise a clo~ed [etreat,° not fia~rely an ope,n retreat'in wl~ich the retreatants go home in the afterfioons. Also,-it cl,e.arly expects .tha~ the Sodali~(s' not only listen to t.alks, but perform meditations during the retreat~. For best rest.Its, too, the retreat h~uld, be fdr Sodalists only, just as theretreat a nun to be for nuns of her institute¯ only, not for a mixed gathering of nuns, priests, ' and .lay people. If such oa Sodality *r~treat is really im- 174- ¯ July, 19~2 -,~ PARALLEL VOCATIONS' possible, then even during the regular school or coll~ge retreat, Sodalists could make some speci~il m~ditations on their Sodality way of life,' and assign a special time for examen and for some spiritual readingdirected to" their own spiritual level. For~among Sodalists as ¯ -among re!igious the retre~it should be a powerhouse that makes its fotce'felt all through (he yea.r. It can do this best if it is adapted. to their'Sc~dality way of life., Closely" parallel in their spiritualduties a~d practices, the Sodal- .ity and.religious communities are para.llel, too,-though much less so,. .'in.their work, their apostolate. This is r;ot true of strict °contem-i~ lative orders engaging irf no outside activity, for while the prayer and penance and union with God of such contempla, tives'have an apostolic as well as a personal motive and .are in fact a tremenddus . apostolic weapon, yet they cannot, be called.external activity. 'But with religious communities engaging in external works, the Sodal, ity in its apostolate has certain likenesses. If'well understood, these, simi~ " larities will help us to cohceive,the Sodality more correctly; and mo~e.~ ¯ easily share with Sodalists our Own apostoli.c outlook, 'energy, and techniques. Apostolic work is, first of ,all, just as essential to the Sodality as to acfive:~eligious c~mmunities, and it is as deeply .rootedin pe"r-sonal sanctity. A teaching Brother who¯ recites~fill his pra~;e.rs me-ticulously but who is careless about preparing fo~ his classes is not' living.his rel~igious life f.ully.~ .Nor do~s a nursing ~ister have a-true view of he.r life.if she thifiks of holiness only as something personal,¯ and. does not see that.her.work demands sanctity, and depends 9n it. So .to_6 a Sodalist must see Sodality meetings and projects and his own day-to-d~iy contacts With his friends as part of his Sodality vo-. cation. He must clearly grasp, too, that ~11 Sodality action, since its aim is. to develop in men the grace-life, depends less on clever tech-niques. ~ban .on souls charged, with the grace of God. In the S0- dalit~ as in an active, religiohs ~c0mmunity, the spiritual and .the apostolic do not existside by side unrelated to each Other. The So~" dality does,riot have two goals; buta single goal; a spirit.ual- .apostolic goal. The.two facets, of that g0al are mutually dependent. One cannot exist without the other. Also, in the Sodality .as in religion, the apostolate is organized. 'Since the work of most S6dalists study and class, nursing,, office work, factory, work,, homemaking is riot, like the work ofia reli- ~ gious, °.directly. assigned by religious superiors, the activity-of the , 175 NICHOLAS .H. RIEMAN Reoiew ?or Religious S0dalists is both organized and individual. It .may be strictl~i or-ganized, that is, not only pl~nned in a meeting but carried out by a group. Such would be a weekly trip by S0dalists to theLittle Sis-ters of the Poor to help them care for their' charges. Sodality action may be planned together but cariied out individually, as in the con-tacting of busines~ firms to have them halt sexy advertisingor dis, play Christmas cribs. Or it may be completely indiv, idual, though inspired by Sodality ideals, as when a Sodalist persuades his or her non-Catholic roommate to go to Mass sometimes. Since we reli- -gious. even thdugh our work be hssigned, to some extent use these various apost'olic approaches ourselves, we can and should help So-d~ lli~ts with whom we deal to do the same. '"Among the primary ends of Sodalities." says Plus XI.I, "is to be reckoned every kind'bf apostolate. " " No form of apostolic ac-tion. therefore, is closed to the Sodality, and so the activities of a Sodality should be g~ired to.local needs. Such adaptation in the apostolate is a feature of not.a few religious orders and congrega-tions. We often kee the same order conducting schools on all levels, .foreign missions, hospitals, and sometimes, also parishesi Even if a congregation limits its work to education, its schools will not be car-bon copies.of, each other, but will be adapted somewhat to local con-ditions.'. The needs of each milieu are individual, and ju.st as our own apostolate ~as.religious is adapted to varying conditions, ~o we can show our Sodalists bow to do the same in their adtion for Christ. ¯ One thing more. It is almost to be expected of Sodalists that the choice of their future occupation b~ made due regard being had for their personal bent and quMifications on the basis of its al~ostolic Opportunities. One natural result of this is that'a vigorous.Sodality quickly becomes a rich source of vocations to priestly and religious life. But there are other implicatio~ns too. A Fuller-brush salesman can be an apostle, of course. But picture how much vaster are the apostolic p0ssibilities of a teaching position ' in a secular university, or of hel.ping to unionize the office-fforkers of America. . Certainly in a Sodality worthy of the name many of [he' membe.rs will choose their life's work from ~apostolic motivesl if we religious~ lay open to, ,them the potentialities. And we ought to. be adept at doing this, seeing that many of us chose our own life work .on that score. Enough has been said t6 show the fir-reaching similarity in various ways. ,between the religious life and the way of life of a true Sodalisf. The Sodality is not, of course, a religious order or con- 176 ¯ ¯ BIBLES' gregation, not even,'a~Third .Order, "among other reasons because.all Sodalities, except for the small minority in Jesuit, houses, are u£det i~piscopal direction. The Sodality has always tal~en care. to make this point clear.' Yet the Sodality does ~losely parallelreligious br-ders in their novitiate,and vov~s.and rules, in the spi~iti~al exercises they practice, and even in part in .their apostolate. These parallels are something we religious can. well ponder and utilize, for they have an important meaning for us. ~ They mean that we cannot expect Sodalities to be the kind of Catholic Action forces the Pope wishes them to be Unless we demand observance of Sodality .rules almost asreligious are expected to keep their rules. The~i mean that if we make our Sodalitie's,hll.that they should be, we can to ~.large degree and in a workable way shareeven with zealous laymen and laywomen, boys and girls, the multiple graces and advantages of our ownreligious vocation. Many of the same tools that we use to advance toward sanctity and to draw others to Christ can be used too by.our zealous lay people, ifwe con~luct Sodalities ascording to the mind of Pius XII,and en~ourage such lay people to membership in those Sodalities. By fostering viggrous So-dalities we can share with lay persons something, of the "pearl of great price" that is our religious vocation. For tb be a religious and to be a Sodalist are parallel vocations. Bibles William M. Stritch, S.J. THE following rare .and, curious editions of _the Bible, mainly non,Catholic, a~e famous either for so_me eccentricity of their ¯ translation or for some remarkable feattire o~ their publication. The Aitken Bible. The first whole English Bible printed in the United States,. by Robert Aitken;0Philadelphia, in 1782, and at l~i~' own expense. HeIost about $3000.00 on his ~renture, owing to the ,number of copies imported from England shortly afterwards. The title page, six by three and a half inches, bore the coat of arms of the State'of Pennsylvania, and says ~he project w~as appr'oved (bu~tnot sul~sidiz.ed)' and recommended by .the U. S. Congress assembled 177 WILLIAM M. STR[TCH .: ~ ~ RetJieto September 12, 1782. This edition" of 'the King James known.hlsQ as the "Bible of th~ Revolution," is more rare than even the Gutenberg Bible,notmore.than twenty-fiv~ copies .being known to exist. The~Library of. Congress copy Was acquired in 1891 for $650.00. The Breeches Bible. )klthough Wyclif in 1380, and Wm.Cax-ton in 1483,rendered the word translated "aprons" in Gen. 3:7, by the word "breeches." it ~emained for the .16th century Geneva Bibles to' be called ."Breeches-" Bible.' They were printed in England for only forty-one years, yet proved so ~p0pular .that even today those wl~o make no preterise to be Bible collectorslike t6. boast thaLthey, possess a "Breeches" Bible. The "Breeches"~ Bible of 1560 was the ¯ first Bible in English to be divided'into verses. The 1594e~lition is famous for havi.ng, the date "1495" on the New" T.es~am~nt title page~ ,The ~Bu~,Bible. An English,translation of th~ Bible printed,in 1551 ?by.John Daye; and so called from the rendering of the verse in Ps. 91:5, '.'Thou shall¯ not"nede' to be afrayde' f9~ eny bugges by nyghte~" A Copy of this Bible is, or was, until the outbreak0f'w~ir in 193.9, i~n .the library of the town'of Sc~uthampton, Ehglarid. : The Carey Bible. To Mathew Carey (1760-1839) of Phila-delphia gqes the ho.nor of publishing for'the first time {n the United States: . THE HOLY BIBLE Translated from lthe Latin ¯Vulgate ¯ Diligently compared ~vith the Hebrew, Greek. and other editions in divers languages., a.nd first published by The English College at Doway, anno 1609 Newly. revised and "c~rrected, acco'rding to ,¯ The Clementine Edition of the .Scriptur~es with annotations 'for elucidating The principal difficultie~ of Holy Writ , (Title page of Cafey',s B~ble, ~Ph~ilad~lpl~ia, .publishedDec. ¯ . The Caxto~ Memorial Bible. In 18~77.~ fou~ hundredy~ars after ,the introdu.ction of printing int6 England, one ht)ndredcbpies.of this Bibl~ were printed and bound in.twelve, hours to celebrate th~ occa-sion.' . ~ ~ The Ears-to-Ear. Bible. So named because of.a m~isprint in an editic~n of 1810~ inwhich Matt. ~3:13 reads, ~'wh6 hath ears to bar let him hear.r' ¯ Also has "good w6rks" for. "dehd'works" iri St. Paul's."Epist.le to.the Hebrews, 9: 1'~. 178 Jul~ ~ 195~ " BIBLE~ " "The Geneoa'Bible. '~ t~anslation printed in 1560. It was the work of E, nglish Protestant refugees living in Geneva, whence its name. - The Great Bibl-e." Being the Bible."in largest volume."' It pos" sessed a title page of elaborate design, in which Henry VIII ~w.as de-picted as.handing 'Zthe word of God" $0 Archbishop Cranmer and other clergy on his right Band, and to Cromwell and various lay-peers on hi~ left. Thi~" Bible is'also known as the "Chained Bible," due to the fact that s~x of ther~ were "upon divers pillars in .(St.:) P~ul'~ chi~rch, fi~ed unto the same with chaihs for all men to read in them that would." A copy. of. this Bible,,on'vellum, is now St. John's College, Cambridge, Er~gl~nd, containing the.statement at the end that it was.';fynished in. Apryll, anno 1539." " The Indian B~'ble. Tbi~ is the first Bible.printed .in what is now the U. S. A., by 3ohn. Eliot, the Apostle tO the North American In- ¯ dians. ¯.The first Indian translation of the Bible was iia th~ dialect of the-Naticks, a Massachusetts trib.e .of the' Algonkins,. and was made under the auspices Of tile Corporatior; fcff the. Propagation of ~,the Gospels among the Indi~ng~of Ne~ En.gland. .The Nev) Testa-ment appe.ai.ed.first in 1661, and two years aftei, the entire Bible. Some Of the Indian words used by Eliot are so" extremely long that Cotton Mather thought they :must hhve been stretching .themselves ever since the confusion of the tongues at Babel. A second revised edition, wasoprinted in .16~5, only" twelve copies of which are know~n to exist. A copy.of the edition Of 1663.:sold some years, agc~ for $2,900.00. The Jefferson Bible. "This is a compilation made l~y~ Thomas Jefferson during'his first term as pre~idknt of the U.S.A, ~nd c~nsists of passages from the Four G0sp~ls cut out and'pasted in a book ac-cc~ rding tO a scheme of his own. Jefferson began the work in 1804', In 1895 the federal gox;ernment purchased this curious book from-. the Jefferson~heirs, and the original is n~w in the Natiohal Museum in'Washin~t0n. The Fifty-Seventh Cbngress (.190.1-03) issued a limited edition of'the Jefferson Bible to its members. The" Leda Bible. An edition published in 1572 and so called becaiase the decoration to the'initial at the Epistle to the Hebrews is a startling and i~congrubtis woodcut of Jupiter visiting Leda in the guise of a swan. The Gutenberg Bible, In 1930, by speciai ac~ of ~ongr, ess, the Library of Congress. purchased the Vollbehr collectign of 3,000 in-o -. ~ 179 WILLI'AM M. STRITCH Revieto ~or. Religious cunabula which included 6he of the three known perfect copies on xiellum Of the Gutenber'g Bible. The price p~id for the colledtion was $1,500,000. .The Bible itself was not. pri~ed, separately, but Dr. ~ollbehr paid $250,000 for it, which was increased by interest charges and an export' tax to a total in excess of.'$350,000, the hBiigbhlee'sst ppurbicliec aetvioern .p iasi hdo f~o rk an opwrinn,t endo rb coaonk .i tT bh'ee deexfaicnti tdealyte a ossfe trhteed that it.was.printed by Johann Gutenberg at Mainz. A copy of this Bible in the National Library of Paris. contains two manuscript dates, August 15, 1456, and August 24, 1456. It is therefore ap-' parenf that the Bible was printed before August, 14.56. Bibliogra-phers agree that Mairiz was the city.whekein it was p~oduced. The name of Johann Gutenberg, universally acknowledged as the success-ful inventor of the process of printing from movable metal type, ap-pears nowhere in the Bible, but we do-kno~¢ from available and con-temporary evidence that he Was deeply interested in it, and for' that reason this Bible is c6mmonly referred to as the Gutenberg Bible. Printed in a large .gothic type, the edition contains 641 printed leaves. The two other perfect,vellum ~opies are owned by the Brit-" ishoMuseum in London and the National Library in Paris. No one knows how many capies of this Bible were originally printed, but at lea~t forty-five ~opies of this Bible. of which twelve are vellum copies, are extant today. The beautifully printed and well' preserved copy in the Library of Congress is appraised at $1,,000,000 and is known as "the choice~ book in Christendom,." The Leese~ Bible, Although parts of the Hebrew scriptures had been preyiously translated into English for Jewisl~ use, the first com-plete English Old Testament for that purpose was translated by Isaac Leeser and published in 1853. Leeser fOllowed the style of the' King James Versioh, but made so many changes in the text thai his work is essentially a.n independent translation. This monumental work held its place in English and American synagogues until it be-gan to .be replaced by. the Jewish version of 1917. ,The Murderers Bible. An edition of 1801 in which the mis-print murderers for murmurers makes Jude 16 read "These are tour- .deters, full of complaints,, walking according to their own desires." ¯ ThePtacemakers Bible. An editionof the Geneva Bible, 1562, so called from a ,printer's error in Matt. 5 :9 "Bles~ed are the place-makers (peacemakers) fo~ they shall be called the children of God." The Printers Bible. An edition of about 1702 which makes Da-i80 BIBLE~ vid pathetically complain that "prin~ers (princes) havepersecuted me" (Ps. 119:161)'. The Rebecca's Cdmels Bible. Printed ii~ 1823 in which Gem -24:61 tells us that "Rebecca .arose. and her camels." instead of "her damsels." The Standing-Fishes Bible.Bible printed in 1806 in which Ezek. 47:10 reads "but it shall come to pass.that fishes (instead of fishers), shall s~and upon it,'; , ~Tbe Smith'Bible: .Julia Evelina Smith (179~2-1886) of, Glas-tonbury, Conn., transla'ted the Bible into English from .Latin, Greek, and'Hebrew, ~ind h~s be~n the only woman to translate the Bible in any language. She started the project when she Wfi's 77 years of age and cgmpleted it when 84. Her translat,on of the Bible was published in Hartford, Conn., in 1876, arid at her'own~expense. The To-Remain Bible. Bible printed at Cambridge, England, in 1805. Gal. 4:29 read.s,. "Persecuted hini that was born after the ~pirit to remain., even' so it is now." The words "to remain" weie added in error by the compositor, the editor having answered a proof-reader's queryas to the comma after "spirit" with the penciled reply "to remain" in the margin. The Thumb "Bible~ An edition published in Aberdeen, Scot-land. in 1693. It measured one inch square and half an inch thick, and was calle~ "Verbum Sempiternum." A Mr. J. W. Bradley, Halifax, Nova Scotia, has what he bMieves is the world's smallest Bible. Measuring only-5/8 of an inch square with 500 thin pages. It was printed by the Oxford Un.iversity Press in 1859. ~ The Treade Bible. An edition of the Bible published in 1568, and so ~alled from its" rendering of J~r.' 8:22, "Is there no treacle (instead of "balm").in Gilead?" The Unrighteous Bible. An edition printed at Cambridge, Eng-land, in 1653, containing the printer's error, "know ye not that the unrighteous shall inherit (for "shall not inherit")~ the Kingdom of ¯ God" (I Cor. 6:9). The same'edition, gave Rom. 6:13 as "n~ither yield ye your members as instruments of righteous unto sin," in place of "unrighteous." ." The Vinegar Bible. An edition printed at Oxford, E.ngland, in 17i7; in which the chapter heading of Luke 20 isgiven as~ "The Parable of the Vinegar/' instead of the "Vineyard;',' It was printed by J. Baskett; becauseof manyother errors it soon ca~e to be styled' WILLIAM M. STRITCH a basketful:of errors.". Copies of this edition are. very rare. Christ Chu.rch at Shrewsbury, New.dersey, is said to have one of the few° known copies i~n existence. "The Whom/Who "Bible. Both versions, Catholic and non- Catholic, admit that grammatical blundbr which for centuries bas rasped the nerves of sensitive purists, namely, . the questio~a of Our Lord, (Matt. 16:t3), "Whom do men say that .the Son of-man iS?" The revised (1881) American standard version and the Cath-olic Confraternity t)f Christian Doctrine version of 1941 rectify that error by making it "Who." In connection with the AmeriCan standard.version of 1881. it may be news to many of our readers to learn that the Chica9o Tribune published the whole version of the New Testamentdn a single special issue on May 22, 1881. The Woman's Bible. The idea appears to have been born in the mind of Elizabeth Cady Stanton. ¯ In a stout pamphlet, published in New York, 1897, the lady having appointed a tentative commit- .tee of twenty-three women, .instructed each member to purchase a Bible and go through it from Genesis .to Revelation, marking all' .the. passages, in which women were mentioned, these passages were then to. be cut out and pasted in a black book, and correct readings and " comments thereon written underneath. OUR CONTRIBUTORS SIST]~ M. BONAVENTURE, of the Sisters of St. Francis of Sylvania," Ohio, has been teaching graduate courses in Engl,ish at the Catholic University, Washing-ton, D.C.', for more, than a decade. NICH(~LAS H. RIEMAN, who has directed So-dalities as a Scholastic, is now' studying theQlogy at West Baden College, West Baden, Indiana. WILLIAM M. STRITCH writes from Campion High School, Prairie du Chien, Wisconsin. " ~ REPRINTS OF ~PONSA CHRISTI In May and July, 195 I, we p~inted the Apostblic Constitution, Sponsa Christi, and'the explanatory in'struction of the Sacred Congregation. of Religious. We now ha~e~some reprints of thi~ material that we can sell in sets' 6f ten and multiples of t.en., . The .price is one dollar for ten copies, and a dollar for each additional set, of ten. Please enclose payment with yohr order and address it to: REVIEW'FOR RELI- 61OUS, St.'. Mary's College,. St." Marys," Kansas: '." 1~2. Un ,"g e"n ,kDu si eFili us Pope Plus XI Apostolic Letter Addressed to the Suprem, e Heads of Religious Orders on the Care of Religious DisciplineI [.EDITOR'S NOTE: The ptirpose of this important document, in the wdrds of its author, Pope Pius XI, is: "to urge members of religious institutes, both those who are already priests and those who are candidates for the priesthood, to the study of the sacred learning, the absence of which would~ prevent them from performing with full competence the functions of their vocations." 'It is printed here at the request of a number of our subscribers. Though directed chiefly to religious clerics, the content, particularly the'sections indicating how sound theological learning can deepen the interior life, may also provide other religious with material for fruitful meditation. Sub-titles have been inserted.] BELOVED Sons: Health and Apostolic Benedictioia. The only-begotten Son of God, entering the world to re-deem mankind, was not content with imparting those sp[r.itual precepts the observance of which brings ~ill men to their:appointed .end. He ~eclared. also that those who wished to follow His foot-stbps more closely should embrace and practice~ the evangelical counsels. Whoever pledges himself by vow to observe these counsels strips himself not only of those encumbrances which retard our progress on the road to ordinary sanctity--riches, family cares, or immod-erate liberty in the.use of material things--but mox~es so directly and unreservedly towards a life of perfection as to seem almost to have attained'the haven of eternal salutation. ' ~. Wherefore from the earliest Christian era there have never been wanting souls who have harkened to the whisper of¯ God and, nobly and' generously denying themselves all things, have entered the way of perfection and indomitably persevered therein. Histor~ witnesses continuously to the sacred army of men and women who have con-secrated and pledged themselves to God in various religious Orders and congregations which, through the centuries, the Church has solemnly approved and ratified. ¯ N~r do these _religious communities bear the same unvarying spiritual character. The life of perfection, though in essence unchangeabie, inanifests itself in a variety of fruitful forms. In. 1AAS 16:133-48 (1924) ~ 183 POPE PIUS XI Review for 'Relioiofis separate and distinctive manners, with diversified exertions of charity and zeal'do the varidus orders Of religious S6uls, according to the ~pecial ways of theii'institutes, pursue th~ ~16ry of Gdd and the sal- . vati~n of their neighbor. . , From this wide diversity of. religious orders, as ~rom trees "of." manifold species in God's spiritual garden, springs a.gloriouslvariety of spiritual fruit unto the salutation of men. Such striking complex- " ity of fo~m with basic unity of design, such identity 'of aim v~ith precise distinction of spheres, presents a .spectacle of impressive and monumental ,beauty. It is a dispensation of Divine Providence that new needs of,the .times should call forth and nourish r~eligious congregations specially adapted to the meeting of these fresh exigencies. And so the Apostolid See. under whose standard religious orders pHr~arily serge, mindful of th~ blessings which at all times they have cbnferred upon. the Church and Upo, n civil society, h~as ever cherish[d these holy instkutes with peculiar solicitude and affectl0n. , The sti~reme pontiff has always rdserved tohimself the approvin~ and confirming their constitutions and statutes: he h~is in times of crisis tirel~ss'ly defended them from their' adversaiies: and'. when. occasion.so demanded, he has not been slow in rec~illing them-to their pristine.observanCe and to their original reverence for the glori-ous ideals 0f their respective rules. This great concern of the Church that religious men Should be pre-erfiinent in adherence to the holy laws of thei? order and that they should constantly increase in perfection, is manifested by the solemn decrees and exhortations of the Council of Trent. "Let all regulars, both men and'-women, mold and regulate their lives in keei~ing with.the iule fhey. profess; particularly let them faithfully -observe whatever pertains to the perfection of their professibn, the vows 0f poverty, chastity, and.obedience, and any others which may be peculiar to.their particular institute or ha~,e bearing ,on th~ ,ob-servance of common life, both in food and in clothing.''z ~ The Code of Canon Law, in its.preface to the section on regula-tions for religious men and women, b_r[efly describes and defines th~ religious life as'being ao"stable mode of. living in common by which ,the faithful, undertake, besides the ordinary precepts of the faith. ~he evangelicalcou~asels through the'instrumentality ~of the yows of obedience, chas~ity~, and poverty . . . and thus proceed in the way,of ZSess. XXV. c. I". De Reoul. i84 July, 1952 UNIGENITUS e~angdical perfection." Thi~ religious state, declares the Code dis-tirictlE, is: to be ."esteemed highly by all."3 Tb extent indeed of Our ~onfidence in the virtue ~f religiou's men, and in their helpful co-operation, We ha~e-already demon-strated in Our .encyclical letter Ubi Arcano, affectionately addressed tO the bishops of the Catholic world'. We ~said therein, that for,more. than one reason we relied ~r,eatly. on the regular clergy acthally:t.o apply the remedies We bad proposed to meet the many evils under which human society was laboring. ¯ Further, in Our former letter on the supervision of .clericfil studies, addressed to the Cardinal Prefect of the Sacred Congregation for Studies in Seminaries and Universities, in the identical embrace of Our purpose and~in Our deep solicitude to proyide for the training of clerics called to the sacred ministry, We included_equ~liy as~well' member~ of religiou~ orders, since what we ¯therein observ.e.d and decr~ed affectedthem in great measure too. at least such as are destined, for. the priesthood. Nevertheless, We are urged, dearly beloved sons. ,by Our loving and vigilant concern for your goo.d, to address, you byspeCial letter and to present certain admonitions to you which if your spiJ:itual sons will but observein their conduct and intercourse.thei'r pro-- -cedure and the whole tenor of,their lives will undoubtedly be such as is impera(ively demanded of them by. the truly unique and ~sub- -lime voc~ition.¯really divine, which is theirs. Revet:ence for Fot~nder First of all. We exhort religious men to ~'egard the founder of ~their order.as the supreme example to befollowed. The "religious who so regards the father" and lawgiver of his institute, will .more certainly and more abundantly partic'ipate in the divine grace deriv, ing from a religious vocatiofi. It is-abundantly clear that those men of" pre-eminent sanctity, When they established their religious congregations, obeyed a divine impulse. As long, therefore, as the son reproduces in his life °the special mode of sahctity conceived by th~ father as the distinctive mark 8f the congregation, the son will not be recreant to the obliga-tion'assumed whefi he entered religioh. Wherefore let religious men. as devoted sons, dire~t their thought and care to defend, the honor of their founder and father both by obedience, to hi~ .pre.s~'riptions and admonitions, and by imb,fing 31C 487[ 488 POPE~ PlUS Reoiew [or Religious themselves with his spirit. Nor will they. fall from their estate as long as they walk in the footsteps of their founders: "And their-children for their .sakes remain forever. Would that religious would so loyally adber,e to the rules of their institute and so retain the manner, of life established, that ithey would show themselves ever.y day more worthy of the religious state. Such fidelity cannot fail to win for the manifold ministries which they exercise' at all times the powerful support of heavenly graces. In all our activities let us seek only the kingdom of God and His justice: and this should be the sole objective in those works which, beloved son~, are wont to occupy the efforts Of most of your spit, itual subjects: sacred missions, and, the. education of youth. As for " the,apost.olate,-.let them take care thai in their'foreign missions, as My predecessor wisely admonishes,s they do not employ ~he Gospel to further the interests of their country or to increase its ppwer. Let them r~ither !ook'only to the eternal salvation of the infidels, while at the same time. elevating their material standards of living to the extent that this may fo[ward their progress to eternal happiness. Those religious whose duty it is rightly to instruct and educate youth-must be especially careful lest, too much preoccupied with training theik students to excellence in fine arts, they so neglect the religious development of their minds and hearts that their students enter the world wellZinstructed indeed in letters, but totally ignorant of sacred, science. LWhoever lac,,ks this is deprived of themost precious and most beautiful of all adornments and. lives in the greatest empti-~ hess of soul: "All men are vain, in whom there is not the knowledge of God.''6 The Seraphic Doctor speaks appositely in this .regard: "This is the fruit of learning, that faith should be built up in all men, tha.t God should be honored, morals elevated, and those conso-lations derived which/pring from the union of the beloved with. her divine.SpouSe through supernatural dharity.''z I. BENEFITS OF SACRED LEARNING Since it is of the highest importance that this knowledge of sacred science should be held in the greatest esteem and deeply imbibed by the mihisters of the Church, the chief concern, of this Our exhorta-tion is tO urge members of. religious institutes, both those'who are 4Ecclesiasticus 44 : 1 "~ 5Epist." Apost. Maximum Iliad, November 30, 1919 6Wisdom 13:1 7De Reductione Atrium ad Theol., n. 26 186 Ju/g, 1952 UNIGENITU~' already" priests and those Who are candidates for the priesthood, to the study of the sacredlearning, the absence of which would pre-vent them. from performing with full competence the functions of their vocation. For those who have conseciated themselves to God the one, or certainly the chief, obligation is that of prayer and the contemplation or meditation on divine things. How can they rightly fulfill tlqis solemn duty without, a profound and intimate compre- _hension of ~h~ doctrine of faith?. The necessity of such study'We 'urge on those pa~iicul~rly who devo'te their lives to divine contem-plation in the cloister. Such souls ~rr indeed if they believe that after having previously, neglected or later discontinued their theological "studies, the$ can, though deprived of that copious kn.owledge 9f God and the mysteries of faith which is derived from the sacred sciences, readily move in a high spiritual plane and be'lifted up and borne. aloft to interior union with God. 'Help in Apostolate As to those who are engaged in teaching or preaching or in the cleansing of souls in the sacrameht of penance, or are sent on sacred missions or pursue tti~ir ministry in daily familiar intercourse with people, shall not .the vigor and efficacy, of these manifold activities be in exact' proportion to the high degree of erudition" with .which they are perfected, and adorned? The Holy Spirit, too, the Paraclete, by.the lips of His prophet, has proclaimed the priest's n~ed of a comprehensive and in~imatel knowledge of sacred science: "The lips of the priest shall keep knowledge.''s How can solid theological learning be lacking in the legate of the Lord of wisdom,9 that legate who is minister and doctor of the New ;F~stament, ~alt of the earth,~° and light.of the-world,n the legate .by whose tongue the Christian people recei;ce the words of eternal life? " Let those trembl~ for themselves, therefore, who approach the sacred ministry with minds ill-equipped with holy learning:. Not unscathed shall they stand in their lack of preparation, before Lord, who has spoken the awful threat: "Because thou hast rejected. kn6wledge, I will reject thee, that thou shalt not do the office of pi'iesthogd to Me.;'~2 Moreover,.if ever in the past it behooved the 8Malachias 2 : 7 9I Kings 2 : 3 l°Matthexv 5 : 1 3 ~20see 4 : 6 187. POPE PIUS XI - " ' \ Rebietu For Religious ¯ priest to be adorned with le.arning, much more so is thai .quahty required of hin~ in thes~igresent times when in,.all spheres of human activity learning arid science are valued at such high ,price and are so closely bound" therewith that men, even thuse who are less wise-- as.is almostalwi~ys the case boast that whatever they do, the3/do in [he hattie of science:. So. let us strive with intense earnestness that the Catbolic /aith be sustained b.y the support and protection of human learning of every kind. In the light which thislearning casts th~ beauty of revealed truth will .be Unfolded before ~he eyes of, all and tile falsity of the ¯ captious chaYges ~vhidh pseudo-science is wont .to heap up against the ¯ ~dogmas i~f faith will be exposed as. occasion may requite. ' For. as'Te~tulliamhas so beautifully written: our faith "anxious-ly desires one, thirig.only, that she benot condemned unheard.''u In the same connection, let .us not forget the "words of Jerome: "Piety Without culture profits itself alone, find, however much by personal merit it builds up Christ's church, it yet equally harms her by silence in the faceof her adversaries . ~. It is the priest's duty, to answer whenever ~he law is calleqdue isnti o.n. -, And so the priest, "both secular and regular, must. propagate Catholic doctrine as widely as possible, and illuminate and defend it. This,doctrine of the Church not only contains all that is needed to" refute and disprove any objections which may b.e ¯urged against it, but., ~rovided it be,clear_Iv, explained, cannot fail to draw~ souls to " itself, if only they" be free from p, rejudice. This truth'was not missed by the great doctors ~Sf,the so-called Middle Ages. Led by Thdmas Aquinfis and Bonaventure they exerted themselves to, drink as defiply as possible of the waters'of divine wisdom and go comm,unica,te their knowledge to others. ' - Help for Interior Life There is, beloved sons, the furthe~ advantage that the v~y effort of mind and talent and powers which you~ members will expend in the pursuit Of.}hese studies will effect that they will imbibe the reli-gio, us. spirit more deeply and-will fittingly sustainthe honor and digni.ty of the exalted state of life Which they have embraced. For h~e who ~nters upon the study of theology addresses himself to a weig,.hty task indeed; and one invoIving, intense labor and'heavyin,- convenience. It is a task admitting no slothfulness or laziness, which ~3Apol., I . l~Epist, ad Paul.in,. LIII- (al. CIII) , 188 July, 1952 . UNIGENITUS is the mother and mistress of many evils.15 But the earnest student, applying,himself wholeheartedly to this truly hard intellectual labo} acquires the habi~ not onlyofcirc~umspection in ju~gmeht and' delib-eration in act, but repres~ses also and 'dominafes more easily hi~ pas-sions wh'ich, .if allowed loose rein,' grow steadily Wors~ and hu}ry the s.oul tothe abyss of all vices. In this iegard Jerome writes: "Love the scienc~ of Holy Scrip'ture and y~u will. not love the vices of the flesh.':16 And again~: "The knowledge of the S~,riptur~s begets virgins. 17 But the religious man shouldbe urged to these studies by a fur-t- her motive the.re~li.zation of the gra~city .of the obligation, arising from his very vo~atioi~, of achieving a' perfect degree of virtue. It is clearly imt3ossible for anyone to progress efficaciously toward perfec-tion and to reach it safely without practicidg the interior life. But can this interior life be developed and strengthened by an.y more effectiv~ means than the study of-things divine? ~Persistent and daily meditation on those marvelous gifts of nature and of grace and on ~individual men will cohsecrate one's thbugh~ts and feelings, and lift them. up to heavenly things; .nay more, it fills men With the spirit of faith and unites them in closest intimacy, with God. For, who reproduces in himself more perfectly the image of Christ, 2esus than he who ass~rnilates to his v.ery.flesh and blood the dog,matic and moral truths of divine revelation.?. 'Most wisely,, then, did the founders" of religious °orders. fol-lowing the lead of the Fathers and Doctors of the Church, ~ommend with more than ordinary earnestness to their sons the .study of the sacred sciences, o It has. bdsides, been proved by experience, beloved, sons, that those of your religious who most devotedly have'-applied their intellects to the study of the teachings of the faith, have as a rule been all the more successful in achieving a higher and more com-prehensive degree of sanctity; whil(on the contrary,.those who have neglected this sacred duty have often lfipsed into tepidi'ty and have sunk not infrequently into a condition of spiritual deterioration in- 'volving even the violati6n of their vowS. Wherefore, let all religious remember the words of Richard of St.Victor: "Would that each of us Would immerse himself in these studies all the day long until" the sun set, until the love of vain things graduallygrow weak. until the heat of concupiscence be extinguished and the Wisdom of~carnal pru- ¯ lSEcclesiasticus 3 3 : 2 9 ~6Epist. ad Rust. CXXV. (al. IV) ~TComm. ~fi Zach, ].II, c. l O 189 ¯ POPE PIUS XI : Revleu2 for Reliflious ~d~nce grow cold.''~s .We exhort religious men also to make their own .the prayer of St. Augustine: "May Thy Scriptures be mY ,chaste delight" may I not err in them, nor deceive because of them.''19 II. DIRECTIVES FOR TRAINING.OF CLERICS Since, then, the constant and attentive pursuit of sacred doctrine brings such rich emoli~ments tb religious men, it,is clear, beloved sons, how weighty, is your obligation to provide for your subjects every opportunity for theological study and' for continued contact, with theological science, at every subsequent stage of their religious life. We must realize, moreover, how much future, candidates for religion are benefited by a proper formation and training of their mind and will from their earliest years. In the first place, in these courupt times Christian education is sadly neglected, in the home ~nd the young, exposed to widely prevalent snares of evil, are deprived of , that solid religious instruction which alone has power to mold char-acter in conformity with the divine commandments or even with a .humanly decent.mod~ of life. It follows, therefore, that yqu can take no more advaptageous measure in this regard than the establish-ment of preparatory seminaries and c011~ges for yourig men who give some indication of possessing a religious vocation. We observe with deep satisfaction that in a goodly n, umber of places such insti'tutions are in fact being founded. In this matter, however, you are,to take to heart the admonition.addressed by Ou'r predeces~sor, 'Pius X, of 'holy memory, to the superiors of the Dominican Order. The Pontiff warne'd against admitting too readily, or ifi too great numbers youths whose aspirations after that hol'y manner c;f life are not certainly i~- spired from on high.-,° After having given long and prudent consid7 eration therefore to the selection of young men as candidates for the religious life, ~ou "will take great care that, along with instruction in piety suited to their years, those lower subjects be taught them which are usually taught in the q~mnasia,~'I so that'they do not enter the ¯ novitiate before they have finishe'd the humanities, unless indeed a sufficiently, sound reason advises otherwise in a particular instance. It is an obligation not only of charity but even of justice that you should display the utmost assiduity and diligence in this matter¯ of the education of your young candidates. If by reason of the small 18De ditT. sacrif. Abr. et Mariae, I 19Conf., lib. XI, c. 2, n. 5 20EpiSt. Cure Primum, ad Mag. Gem O.P., August 41 1913 ~1IC 589 190 dulg~ 1952 UNIGENI ,TUS: number of members in an institute, br for other reasons, a province¯ has insufficient facilities fo} imparting this education prescribed by canon law, let the young men be sent¯ to anothe~ province or to another seat of learning where they can be properly taught according to the directions of canon 587. Preparator~l Schools In i'he lower ~chools, however, let the injunction of canon 136~4 " be religiously followed: ':The most honored place in the curriculum is to .be awarded to religious instruction, diligently imparted in a manner suitable to the ability and age of each one." For this instruc-tion, furthermore, only those books are to be used which are approved by the ordinary. It is to be remarked incidentally ~hat even students of scholastic philosophy should not omit this study of Christian doc-trine. They will most profitably use that golden book, the Roman Catechism, a work in which one is at a loss which to admire more, the wealth of sound doctrine or the elegance bf the Latin style. If your clerics, from tbeir earliest youth, accustom themselves to draw their knowledge of sacred truth from that fount, they will not. 9nly come to theology better prepared, but also, .from familiarity with ¯ that "excellent book they will learn how to teach the peopl,e wisely and to combat with skill the lie~ which are wont to be chattered against revealed truth. , , Those iniunctions which, in Our Apostolic Letter Ot~ciorum Ornnium, We addressed to the diligent attention Of the Catholic bishops concerning study.of the Latin tongue, We urge and co.mmand youalso, beloved sons, to observe in your literary schools; for to you also pertains that law of the Code which, concerning students pre-paring for holy orders, says: "Let them be carefully taught languages~ particularly. Latin and their native tongue.''22 The high imp.ortance bt~ an accurate knowledge of Latin in your young religious is sug-gested by a multitude of reasons. Not only does the Church.employ that lang.uage as a servant and bond of unity; but we also iead the .Bible in Latin, we chant and offer the Holy Sacrifice in Latin, and we perform.in .that tongu~ nearly all ttie sficred rites. The Roman Pontiff, besides, addresses and teaches the Catholic world in' Latin, and the Roman Curia employs no other tongue in ,tra6sacti~g its business and in formulating decrees which apply to all the faitht~ul. He who is n~t well 'versed. iri Latin is much embarrassed in his ap- 2alC 1364, 2° 191 POPE PlUS XI Review for Relig~ous, proach to,~thos( rich v61ume~ of the Cht~rch's Fathers: and Doctors, many of whom used no' Other medium of expression in explaining '.and defending Christian.dbctrine. -Let it then.be your earnest aim that your clerics, destined for ".the .future ministry of the Church, shall attain a real:mastery of'and a very practica!.familiarity with that language. Novitiates " ¯ Their p~ri~paratory studies concluded, the students and all.c~andi-dates, whose determination to consecrate themsel~ces "to Godhas been proved and whose good character, more than mediocre mental gifts, spirit of piety; and integrity of morals have been established to the satisfaction of their dffectors, may be admitted to the novitiate. I~ th.e"'no~ritia~e, as in a sort of training ground, they shall, learn .by actual practice the principles and virtues of the religious life. How impc~rtant it is that.the souls:of the candidates should be " mos~ carefully trained during-this period of n6vitiate may be learned. not only from the testimony of masters of the religious life. but "most of all from experience. This latter teaches that no' one reaches and maintains'himself in a state of religiou~ perfecti0n~unless he has first laid in his soul the foundations ofall the virtues. Wherefore let the novices, eschewing all profane studies and othe~ attractions. concentrate entirely, under th'e guidance of their directors, 6n the exercises of theinterio.r life and the acquisition, of virtues, tfiose par-ticula. rly .which are most intimately connected and associated with the vqws Of religion poverty, obedience, and chastity. "Extremely helpful to this end will be the reading arid considera-tion of the Writings of St. Bernard, of ,the Seraphic Doctor Bona-ventuie, and of Alphonsus Rodrigud-z, as well as.~of those spiritual masters who are the special ornaments of each particular institute. Time has dot only failed to dim or lessen the, force and e~cacy of these teachers~ but has even heightened their Val~e in this our day. Nor should the novice ever forget that such as h~. is in the novitiate. so shall he be during the rest of his hfe: and after a tepid, or misspent noviceship the possibility of,supplying for what has been missed in the novitiate by renovation of spirit is usually~a forldrn and base-less hope. Philosophy and Theology . ~ Thereupon you shotild see to it, beloved sons, that your subjects. after.completing their noviceship, be ass!gne.d to houses distinguished 192 ,Iu!q. 1952 UNI~ENITU$ for ~obs~'r~ahce of your' holy ~ules. Tl~ese houses should offer also° facilines for the most profitable and exact course of philosophy and theology, made" in accordance, with definite and ordered procedure. Definite and or'tiered procedure, ~Ve said: that' is, not only should there be no promotion to a. higher grade without sufficient evidence of p~oficiency in the lower, but there must not even be any~¢u.rtail-ment or~omission of any part of.a course, nor any abbreviation of the t~ime t6 be devoted to a branch of study, as prescribed by the ,Code. Unwise, thereforev--to speak conservat.ively are those superiors who," pressed perhaps by time and necessity and desirous of availing themselves of their subjects' ministries as soon as possible, wish their subjects to receive their trai.ni~g for the priesthood by a sort .of accelerated method. Has not experience proved that those who h.av.e made their studies hurriedly and wittioiat thoroughness c~n scarcely .ever, if at' all, remedy this defect in their training, and that whatever little ,advantage may at timCs have been gained from this advanced reception of orders eventually fades away and vanishes, since these religious must of ne~cessity be less .apt for t~ ministry? Take care. moreover, lesf your youiag religious, .while studying philosqpfiy and theology, should grow yold in their struggle for virtue. On the con-" trary they should continue to a~rail themselves of the services of the most learned masters of the spiritual .life, so that finally, as behooves religious men, they shall display in themselves solid, learning joined to holiness of life.- And here We cha.rge you with special earnestness to exercise care in selecting eminen.tly suitable instructorsin the higher studies, mas-ters who~elife will be wo~rthy models for the imitation of all. Their proficiency, too, must be pre-eminent .in that subject which it is their office to teachl And~so, no one'should act either as.professor.,or instructor unless he has completed with merit the course of philos-ophy, theology, and allied branches, and has proved his possession of sufficient equipment and skill as a teacher. We .c.all your attentionfurthermore, to this injunctioh of the Code of Canon Law: "Provision must be made th'at there be separate masters for at least the following subjects: Sacred "Scripture, dogmatic theology, moral theology, and ecclesiastical history,"~ These m~is- "ters should spare no effof~ to'ffansform, th,eir sthdents into holy and tireless apostles of Ch. rist, equipped with those ornaments of learnirig 1,93 POPE P~usXI Reuieu~ for R~ligious and prtidence by" which they Will b~ abl4 not only"to instruct the simple and ignorant, but also to refute those, puffed up by what. is fallaciously called science. They will. be able likewise to preserve' all. from the contagion of error which, because it usually is presented so speciously and cunningly, is calculated to beget and inflict greater damage on souls. . But if happily, by God's grace, your subjects p.roceed wi'th gen-erous spirit in the straight paths of Christian learning and become greatly proficient therein, the labor which you best6w,-beloved sons, on this so salutary task will reward and rejoice .you with a most abundant fruit beyond .your. fondest expectations. ¯ Further, We exhort you to regard as holy and inviolable those words which, in accord with the spirit of canon law, We wrote in Our'apostolic letter on seminaries and the studies of clerics. Therein We urged that, in teaching the precepts of 15hilosophy and theology, masters should follow faitl~fully the scholastic methdd according tO the principles and doctrines of Aquinas. For who ~an deny that the scholastic discipline and the angelic wisdom of St. Thomas--that discipline and method praised so repeatedly and enthusiastically by Our predecessors--have a native efficacy both f6r tl'Je illustration of divin~-truth and for the marvelous refutation 6f the errors of every age? In the words of Our predecessor of immortal memory, Leo XIII, the Angelic Doctor "so abundantly rich in divine and huma.n science, so comparable to the very sun . has by his sole efforts brought it hbout that all the errors of past ages have been refuted by one man, and invincible alms have beeh supplied for the defeat of th.ose errors which will arise in endless succession through the ages.''2a Most a'ppositely contintJes the same Pontiff: '"Let those who Wish to be truly philosophers~and such must be the. especial desire of religious men--let those l~ay the first principles and foundations of their doc-trine in Thomas Aquinas.''25 How much it behooves your spiritual sons to hew close to the . general line of scholastic doctrine is abundantly evident. Perceiving the intimate relationship existing between philosophy and revelation, the Scholastics-d, eveloped and synthesized that wonderful mutual concordance, in such wise that philosophy and revelation afford each other light and the maximum of support." Nor can these two s.ci- 24En~ycl. Aeterni Patris 25Epist. Nbstra Erga, N6vember 25, 1898 194 ,Iulg, 1952 UNIGENITUS ences contradiqt each oth'er, as some madly assert, for both derive from God, the suprem'e and eternal truth; and while philosophy manifests the findings o'f reason, re~elation displays the firm data of faith. Indeed the two sciences are so mutually in harmony that each c.ompletes the other. Hence it follows that from an ignorafit and untrained philosopher a learned theologian can never be educed: and, contrariwise, he w~o is igno.r~ant of divine truth can never be a per-fect phil.osopher. In this regard St. Thomas says truly: "From the principles of faith .new knowledge is derived for the faithful, as from.the prin-ciples of natural reason new knowledge is derived for all; hence theology is a science." In other words, just as from reason, which is a participation in divine Wisdom, philosophy derives'the basic prin-ciples of nattiral cognition, and declares and ex.plains them, so from, the light of supernaturaI revelation,, which by its splendor" illumines and completes t, he intellect, theology borrows, develops, and explains the truths of faith. These two sciences are two rays f~om the same sun, two rivers from the same source, two edifices resting,on the same foundation. Of high dignity indeed is human science, provided it submits obediently to the truths of faith. If these truths are disregarded, human science must i,nevltably ~nd inexorably fall into numberless errors and deceits. But if, beloved sons, your subjects command the sum of human knowledge which they have beap'ed up for tbem~elg.qs to'act as handmaid and servant to that science which is divine; and if~ besides~ they glo,w with an arderit love and desire for revealed truth, they will be true men of God and will be .universally regarded as such; and'by word and example, they will.do much fo'r the peop!e ~of God. For, "'all Scripture is inspired by God"--or as the Angelic Doctor explains this passage( sacred doctrinal is perceived by the light .of divine revelation--"and useful for teaching, for reprovifig, for. correcting, for instructing in justice; that the man of God ma) be perfect, equipped for every good work.''26 Spirit of Faith .But in the ,case of young religious, the first {equirement is that 'their spirit of faith should be" nourished to vigor. Otherwise.they, shall to no avail engage themselves in this boundless field of divine and. human .knowledge: for, if the spirit of faitb is weak, the stu- 262 Timothy 3 : 16-17 ¯ PoPE PIU~ XI Review fbr Relipious dent,"like one. blind, cannot penetrat~e into the. profun, dities'.pf .super-na~ ural truths. Nor is itof less importance'that the religious shpuld albproach °his studies with a,pure intention. -"There are some Who wish to 2~arn,'~ warns St. Bernard, ".solely .in order to l(arn; and ~his is base curiosity . There are o~her~ who wish to learn in order to sell their knowledge, perhaps for money, perhaps for honors: and. this is ba~e t~affic. But there are also those who wi~h tO learn in order that'they themselves m~y.be buildedl and this, is prudence,''27 In their above-mentioned studies, therefore, your young religious should propose to. themselves this one aim: that they "please God and, . win for themselves "and for their r~eigbbor the. greatest, pbssible spir-itual emoluments. And in science disjoin, ed from virtue there is more of offense and danger than of true utility for those who b~come proud by reason of their learning lose the gift of faith and blindly plunge headlong t° their souls' destruction--your sons must with all .assiduity cultivate the virtue of humility,, necessary f0~ all indeed~ ' but especially to bestriven after by students: and ~they must plant it firmly.in their hearts mindful as they are that God alone is sub- ~tantial wisdom and whatever man possesses, no matter, how.pro-found, is .as nothing compared with the vast sum of learning of which he is ignorant. Beautifully to the point speaks St Augustine: '" 'Knowledge,' says the'Apostle, 'puffeth up.' What then? SbSuld you flee knowl-edge and ch6os~ to know nothing rather than to be puffed up? Why should I address you i~ it is better.to b'e ignorant than learned? Love knowledge', but prefer charity. Knowledge, if it, be alone. "puffeth up. But because charity~buildeth up, it permits no( knowl-edge to be puffed up. Knowledge puffeth, up therefore where cbarity-do~ s not build up; where charity bu!IdL yp, knowledge is made Your sons, therefore, if indeed'they pursue their' studies with: that spirit 0f~charity and devotion frbm which all other virtu'es have their Origin and b~ing, would be like a medicinal fragrance warding. off ,the fear" of corruption: and by. their gifts of doctrine will ~ c~r.tainly becbme all the more pleasing in God's sight'and all the more useful toHis Church. " ¯ III. DI~RECTIV~S FOR 'LAY RELIGIOUS~ it now remains for us to turn our thoughts to those" religious ~7In Cant. serrao XXXVI~, ~Sermb CCCLIV ad Cont., c. ~I _duly, 1957. . UNIGENITUS who,ltl~ough not called to.the dignityof the priesthood, have pro-nounced, the same vows, of r~l.igion as the priests, and are .not less obliged to God ahd bound by the duty of acquiring perfection. That they .also, though unversed in letters or the higher mental disciplines, may achieve the loftiest grades of sanctity i~ evident from',the fact. that many of them indeed have won by reason of the eminent holi-ness' of.their lives the loud.and, constant praise of the Catholic world, or have even been" inscr!bed.by the authority of the Roma~ Pontiffs in .the number of the saint~, to be regarded and invoked as patrons. and intercessors before God. These con~ersi, or lay,, religious, "who, because 6f their special status are free from those da'ngers which not infrequently :'fac~ the priest 15y reason of the very dignity of his office, enjQy substantially the same spiritual privileges and aids which religious institutes with mater~al:providence commonly share indiscrimina~tely .with itheir ~hildren. It .is just. thin, that the lay religious should value highly- ¯,the gift of their vocation, and return thanks to God for the gift. often renewing the determinatiQn which they made on the d~y'of ~:heir ~orofession. that they would live.according to the spirit of their reli- . gious bule to their last bre~ith of life. And here., beloved-sons, We cannot refrain from remindilag you how weighty is youy obligation to see to it thatthe !ay.religiotis, both" during the time of their probation and during the remainder of their -life, are adeqtiatels~.:supplied With those spiritual hell~whlch~th£y. so much need to make progress and to persevere. They are perhaps all the haore in need of these aids by.reaSon c;ftheir humble eondition.hnd hurfibl~ ministries. " ~Vherefor , .superiors, in selecting the.dwelling places and duties " of the la~y religious, should take careful account of the character of each and the possible weaknesses of each;.and if'sometimesthese spir-itual sons should show a decrease of ardor in the'performance of their 'obliga~tions.as religious, no paternal solicitude and effort should be sl~afed in recalling them g~ntly but firmly to holin.ess, of life: And particularly should superiors make it their constant concern either themselves to instruct the lay religious in the eternal and fun-damental truths ofthe faith, or to commit this.duty of instrtic~ion to ~competent priests. The knowledge and frequent meditation off these truths will be a powerful spur to th~ virtue of all, whether those whose,work is confined to the cloister or thos who live in tl~e world. The,above admonitions We wish to extend also to all ,congrega- 197 t .POPE PlUS XI tlons Of lay religious. For. t-he'members of these congregations there is indeed ~required .a fuller 2knowl~dg~ Of Chri_stian doctrine and an~ erudition beyond mediocrity, since theY are. frequently .engaged, according to their institute, in the instruction of boys and young men. Such are the thbughts, beloved sons~ which We desired from a heart filled with phternal~ love to address to you concerning the direc-tion of your curricula of study, as well as concerning some other matters of scarcely, lesg importance. These thoughts and injunctions, We.feel sure, you will follow with alacrity and devotion, both be-cause of your affection to'cards Us and because of your zeal for the advancement of your respective institutes. May Our words be fixed deep in the hearts of your novices and scholastics, and bring, by the intercession of your founders and fathers, an abundance of blessings and benefits. In conclusion, as an augury of grace and an evidence of Our. paternal love towffrd .yoursel;ces, beloxied sons,, and all tl-ie religious commit}ed to your charge~ We bestow upon eacl~ and all of you, with the deepgst affection, Our ApoStolic Benediction. '" Giveri at Rome, ih St~ ¯Peter's, the nineteenth day of March, on the Feast of. St. Joseph, spouse' of the Virgin .Mary Mother of God, in the year 1924, the third of of Our pohtificate. Pius PP.XI . BOOKS FOR PRIESTS Two re~ent books of help for priests are THE PEOPLE'S [SRIEST, by' John C, Heenan, and PRIESTLY BEATITUDES, by Max Kassiepe, O.M.[., translated by A. Simon, .O.M.I. Both authors, the former who is now Bishop of Leeds in England, and the latter, an experienced ,German missionary, chaplain, and superior, know what they are talking about. The Peotgle's Priest, written for diocesan priests by one of them, is full of-practical, common sense, pastoral guidance, that is inspired throughout by an enlightened appreciation of the beautiful relationship that exists between the good i~riest.and his peo~ple. (New. Y0rk: Shoed ~ Ward, 1952, Pp. xi q- 24'3. $2.75.) Priestly Beatitudes contains twenty-two sermons.for a priest's retreat. In general, the talks follow the usual development according-to The Soiritual Exercises of St. lynatius with the merit of a constant advertence and application to a priest's life. The ring of authenticity is unmist'akable. (St. Louis: B. Herder Book Co., 1952. ,Pp. v + 393.S5.00.) '. FOR oRGANISTS AND CHOIRMA~s'rERs Father \Vinfrid Herbs.t, S.D.S. has helpfully 'got,herod together in a convenient booklet answers to many questions that often confront church musicians. This pamphlet, lnformdtion /'or Organists and Cboirmdsters, can be obtained from the Salvatnrian Fathers,' St. Nazianz, Wisconsin. Let:i:er !:o a Mas!:er-ol: Novices. L. Ganganelli [ED1TOI~'S NOTE[ This letter is said to have'been written by Fra Lorenzo Ganga-nelli, who late.r .became Pope Clement XIV, to a ,Jesuit in England 4¢ho had been .a former student. We cannot guarantee the authorship, but-the content of the letter is of value to every one.] Reverend Father, The office that you discharge requires as much gentleness as firm-ness. You must bear in mind that although a religious should be .circumspect in his demeanor, yet you cannot expect the same gravity from a young man as from. his elders. Ttie special gift of a nbvice master ~ons]sts in bei'ng able to recogni.ze the source from which.his novices' shortcomings proceed, in order to humble them if they are due to pride, to stimulate them if they arise from indolence,, to mor-tify .them if they p.roceed from sensuality, to check them if they spring*from impatiense. You must see .that your.young men are always .occupied. Besides .fixing their minds and restraining their imaginations, emploYment brings out their talents. In the case of-some, these develop slowly, but with a little patience and insight it is not hard to tell whether the cloud will be pierced at length by the sunbeams.o~ is.doomed to remain dark forever. If you suffer yourself to be carried away by a zealthat is wanting in sweetness, .you-may someday or other dismiss those who" would have been th~ glory of your order. '.They who have most ability are often those who have the most impulsive dispositions, and if one is not,sufficiently master of himself, it may, happen that certain, little sallies of humor, which are nothing more than mere bits of levity, will ruin a young man forever, by causing him t'o be excluded from a state of life where he would have rendered important services to ~b~ Church. ~ Take special care not to observe the same method of direction for all. Onemay need a sharp rebuke, for another a mere glance is enough.Let your silence itself speak, and you will seldom be obliged to give a reprimand. The young almost always imagine that ;t is throtigh ill-humor or the desire to scold that they are constantly receiving admonitions, and often they are not mistaken. Watch carefully, bat without allowing it to be perceived, To betray an appearance of mistrust fosters a spirit of deceit and un- 199 L. GANGANELLI _r o R~view for R¢liqiot~s ~ruthfuln~s. A tone of friendship soothes a ~6vice's feelings, whilst an air ofseverity wounds and irritates him. Scarcely ever~allow a fault to pass unpunished when it goes directly against the religious s~irit, a~n~l give particular heed to whafever offends against, inorality, Purity belorigs to.all Christians. but it is required of priests and reli-gious abo~e all'. You must make a distinction between a fault cord-mitted on the sp.urt. of the moment and a habitual defect. Remember that true virtue is not harsh and that .a smiling countenance inspires~cgnfidence. A cold and severe exterior, ~Imost alx~ays re~els, because, it bears the appearance of pride. ~nusDt ob en owti speu sWh iptheirnf etchtei omne taosou rfeh ro.f f doirs mcreetni oanr.e Ontohte .r~wnigseel tsh, ea nydo u~nogu' will conceive an.aversion, for you. and will weary¯ of piety itself. It is: not the repetition of precepts wh!ch makes novices improve. One ¯ migh~ preach all day long without-accomplishing anything if-prin-ciples are,not inculcated. When the~mind is convinced by reasoning that tl~ere necessarily exists a God. and hence a religion, and that' the. only true one is that which we profess, it does not allow itself to be dhzzled by sophistry; if sin is committed, it is with the conscious-ness of doing wrong. Do~ away with the system of, spying, as a public nuisance. It accustoms people to play the part of hypocrites and false friends. Do not allow yourself to conceive a prejudice against anyone. It' is thr~ugh.such ,prejudices that the innocent are every day. persecuted, -whilst the guil.ty triumph. If something is reported~ to you about a third party; take care tc; inform yourself of the facts of the case. and never condemn anyone.without giving him an ,opportunity to clear himself. Do not chastise withoutprevious warning, unless there is ques-tion of an-offense that demands the immediate infliction of'suitable punishment. Be more indulgent towards ¯secret' faults, as they ,are ,not attended with scandal which is the grea~er evil. Follow the Ggs-pel rule in r~gard to g~ving charitable admonition ~o such as go astray. ",(Remember "seventy times seven" and the father "of the prodigal.) " Do not forager that the y6ung must hhve recreation, and that~the mind is as a soil,"which to yield, greater ,fruit has need of., rest. More-over, ~t is advisable that everything sh'ouldhavethe appearance of being done freely. Obedience becomes an intolerable yoke unless the-superior is careful to lighten its burden. 200 Julg, 19.52 MASTER OF, NOVICES Do not place iff the.hands ~)f your novices any of those apocry-' phal.books which St. Paul" calls old wives tales .--"ineptas autem et afliles fabulas devita." Faith is not supported by lying, and religion is truth itself. Vary the readings of your- young scholars, and for tear ofexciting or mis'directing their imagi.natio.ns, do not apply them exclusively to the contemplative styl~ of works.,¯ Besides, at an age s6.t~nde&the memory must have facts that it can-retain. Above a~ll preserve peace in the midst of your little flock', by endeavoring to lift up the souls entrusted to your care above all the little details of the life of the cloister which only too often degenerates into disputes, hatred, ~nd jeaiousy. Teach them to-be great in the smallest .things, and to impart a value to their:meanest duties by the manner in which they acquit tbemse|v~es.of them. Smother ambition; stir.up emula'tion. Otherwise you will train up proud men or boors. Instil] into your novices an espY'it de corps, but without anything exc.essive. ~ If one is not attached' to the insti-tute to which he belongs, he gra~lually grows weary of his state;" if one is so excessively, he thinks his order hecessary, despises all other religious" communities, and g6es so far as to canonizecertain ~buses t6 which he has become attached through routine or prejudice. Show yourself always even tempered. ¯There is nothing more .ridiculous thhn a man who is unlike himself. The young have a keim eye for deciphering a superior's character. - They are rarely mis-taken in the case of one who is odd or whimsical. It throws them ¯ otit in their calculations and Wins their esteem when they see a supe~ riot who pursues always the same even tenor, showing firmness on all occasions but without any sign¯of.ill-temper. ¯ Avoid familiarity: yet, be less the superior th~.n .the-bosom friend of those.who have been confided to you. Let tb~m find in you a fath'er, and let them understand that it is your grehtest pain to re-. prove them. Show no predilection except towards such as have more wisdom and piety, and let it be only in circumstances in which it may serve as a lesson for the indolent and flighty. Never employ artifice tO bring about the faults that you wish to discover. Such clever tricks" are not consistent With honesty. Let your ~unishmeffts~ be in pro-p~) rtion tO th~ gravity of the faults, and do not go.and make a crime out of certain light transgressions which imply neither malice nor disorder i~f the heart. .It is not by sho.uting that men are corrected. St. F~ancis de 201 L. GANGANELLI Sales used to say that he touched sinners more by professions of friends.hi~ for them than by scolding them. The language, of the Gospel is that of persuasion. Do not 'lead anyone by extraordinary paths and check those who would wish to follow them, unless there be evidence of a stiper-natural call; but these cases are so rare that they cannot serve as a 'law. The time for' mysticism and that sort of pure speculation is gone. It would be dangerous to rec'all it. ' Leave young men free to speak in your presence Without intimi-dating them. It is the way. to discover their interior. In a word, demean yourself as a kind father of a family who does. not wish to make his children either slaves or hypocrites .or dolts but subjects knowing how to render to God His due, to religion its rights, and to so'ciety what belongs to it. The first of all rules is to learn to l'ove the Lord, and to do nothing, that could displease Him. This is the one object of all religious institutions; for you know, Reverend Father, as well as I do, that our regulations would be often puerile, were they not meahs of leading us to God. Every founder has de- . vised such as he thought most suitable for his purpose. Beware of such pedantry as to po, se as one incapable of error and knowing everything. When I was teaching and ~som~thing was asked that I~ did not know, I admitted mY ignor~ance without make-shift of any kind before my pupils themselves, who only esteemed me the more for it. Young people like to ha'ce you put yourself on, a level with them. If I have drawn this paper out at length, it is because the life of a master of novices is a life of details. You might have addressed someone better qualified to speak on the points at issue, but it would have been hard for you t6 hit upon one who would have served you with greater interest. . FRA L. GANGANELLI Convent of the" Holy Apostles, Rbme (between 1760-1769) TEN-YEAR INDEXmSTILL AVAILABLE C0pies~ of the Ten Year Index of the REVIEW FOR RELIGIOUS '(1942-1951) are still available at one dollar per copy. Kindly enclose paym~ent with the order from: REVIEW FOR RELIGIOUS, St.Mary's College, St. Marys, Kansas. 202 bligher I::ducat:ion and \ "Real Religion" Sister M. Bofiaventure, O.S.F. ALTHOUGH formal higher education is a relatively recent fac-tor in the spiritual life of S!sters, when viewed in the light of the g~neral history of religious .orders,. yet its. impact has already been felt deeply' enough to draw comp.laint, comment, and serious study. Beginning with a consciousness of inadequate.returns f~om university w, ork, as attested by members of various religious communities, the reaction has grown at times to a serious conviction of over-emphasis on intellectual and professional training and a fore-boding tendency to generalize that American religious women of the mid-century 'are more widely instructed but less cultured, less dis-ciplined and balanced than the Sisters of a generation ago. Since th~ blame cannot be lald upon higher education in itself without destroy-ihg the intrinsic meaning o~ the term, we face the alternative that the fault must lie in the relation between the r~ligious and the experi-ences of higher educatior~. The error must be sought in the .formula used for integrating these experiences. For mdst religious, the initi~l mental attitude toward higher educatiori, the acceptance or the denial of its necessity, basically con-ditions all furtbe~ reactions. This facto~ of "necessity" should no longer be debatable: its validity has been pointed out repeated.ly in the authoritatiye language ot~ papal encyclicals and in the exhorta-tions of religious leaders. Yet restatement might be in order. Through the centuries of her existence Holy Mother Church has constantly defined and demonstrated that the scope of education is the whole aggregate of human life, physical and spiritual, intellec-. trial and moral, individual, domestic, and social. Irt his encyclical on Claristian education Plus XI reminds the world that such an edu- .cation can be imparted only by good. teachers thoroughly grounded in the matter they seek to teach, teachers who' have learried to under-stand and evaluate properly all the various aspects of human life-- religious, social, political, industrial, economic, and scientific--in their modern dynamic setting. ~ : Our present Pontiff, Pope Plus XII, has h~ightened this empha-sis. The encycl!cal "Humani Generis" not only stressed the prepara-' 203 SISTER M. BONAVENTURE ," ~ory n~ed ,of higher education but ~reeminence in intellectual le,adership Review foc Religious also sounded a clarion call to : "It is well kn,own how highly the Church re.gar,ds human reason . But reason can perfgrm its functions safely arid well only when properly tiaine~i, that is~ when imbued with that sound philosophy, which has .long been,,as it were, a patrimony . For' this philosophy safeguards the genuine validity of human knowledge . Let them (Catholic teachers) strive with every force and effort to further the progress of the sdences which they teach.let them enga'ge in most careful research.". (N.C.W.C. translatibn, p. 13:) The present picture.of Catholic ~ducation in America.is patent proof that religious are making great efforts tb ~realize the educational ideals of the Church. Today we face smaller, threat of the old accu-shtion that Catholic education is not Catholic enough. But the need to implement .fully our understanding of ed[~cation, to "fulfill the tdrm" remains, and this need is identified with the need for higher education. Translated into specific language, i~means the need for an understanding of present day problems of health, labor, govern-ment. and pehce: fdr contact With the realities which condition mod-ern life--pr.!ces, wages, taxes: for common grounds on which reli-" gi~)us can closely contact those whom they would educate: and, above all, for the ialibre of leadership that will focus attention on the potentialities of Catholic education. To meet this need religious communities must supply active members who are thoroughly famil-iar with the directives of the Holy See for a confused world: leaders who have mastered'bbth the theory and prac.tice of Catholic" action: teachers who can recognize ~ind champion truth wherever.it is found, nor confhse tolerance of persons with the tolerance of false principles: scholars who can chart the course of modern science and ,speak the language of .modern art. Higher learning, then. seen in its true nature and 'function. becomes a necemary .religious activity. Not ~gnly is it completely compatible with spiritual grdwth, but it should be a vital factor in such growth. Since God is Infinite Knowledgeand Wisdom, there is reverent,logic in the observation that "nature rightly developed is a condition for and a more fit subject, of elevatlon to the supernatural order and a more precious dedication to God." The lack of proper , adaptation to modern needs has been with justice analyzed as a cur-rent grieoance against religious.life and one cause of its depreciation today. In his allocution to. members of, the First Congress for Reli- 204 " gio~us. (1950),-Pope Pius XII has 'emphasized.repeatedly the vital ,.relation betw~en.religioi~s life and higher learning. As Father Letter has concisely summarized it, the Holy Father points to. per-sonal sanctity as the essential object of religibus vocation, but at the same time underlines the obligation which binds religious in regard to the means of sanctification the avocations of religious life. "In these avocations religious rna~/and muststrive to be as up~to-date a's any of their contemporaries. That way, we may add. the~ will help. to remove a pretext for d~p, reciatinreg h g "l o" u~s' life.". (.REVIEW FOR RELm~OUS, Jan., 1952.) A'sense of precaution alone, might well lead to the same'cohclu-sion. Religious educators concerns&with th~ complex problem of training-new meinbers have been. raising stron.g"voices .against the dangers with which inadequat~ preparation for work ~hreatens reli-gious vocation. We cannot pass over,lightly ~he wa~ning of Sister Madeleva, C.S.C.: "No.group can deteriorate more quickly or, more terribly ~han young girls~of the type that enter our novitiates today without proper and adequate intellectual, cultural'and spiritual chal-lenges;' (NCEA Bulletin. 1950 .255)'. ¯ Granting. then. the vital need of-higher ~d~cation in the active religious life. it is at once-apparent that the adjustment of conflicts , arising from this need rests .primarily with religious superiors and community directors. Such problems may arise in regard to safe-guarding ~egular community life and observance.of rule under aca-demic schedules; the selection of religious for higher~trMning, and most pertinently, in providing adeq~iate religious formation and con-tinued guidance~in: the integration of educational e.xperience. in the' past twenty years religious communities have evidenced a gro.wing awareness of such problems. Some of the solutions sug-gested and attempted have proved highly significant. There has been self-examination and frank admission o~ the stagnation in eduCa-tional woik, which results from community inbreeding. Complete reorganization of educational programs in many communities is demonstrating concretely tl~at adequate syn,thesis, of religious voca-, tion and avocation is possible. Such programs have been tested. analyzed, and evaluated at meetings of the National Catholic Edu-cational Association in recent years. Where attention is seribusly .focused on such synthesis, religious superiors find greatest opportun-iiy to bring ripened experience and intelligent zeal to the aid of the individual religious caught in men~al tensions. Neveriheless, the fact 205 ~ISTER M. BON,~VENTURE Reuiew /:or Religiou}~, remains th~;t it is on the plane of personal, interior integrati'on that the decisive conflicts of religious life are resolved.-No religious, whether in the" active.or in the contemplative life, can escape the basic problem of knowledge: bow to transmute knowledge into wisdom. To keep the balance! T, bat is the goal which spells personal sanctification. On the other hand, it is precisely¯ thee lack of balance that vitiates the relation between higher learning and. religious iife, building up the pressures and conflicts that draw condemnation. And since, for the active religious, contihued growth in knowledge and culture, is progress toward perfection in her state of life,. ~he problem' of proper balance is a perennial one, It faces the matur~ as well as the young religious. There is consensus in the observation that where ~ducational ex-periences are hot properly integrated ~by religious the resulting pres-sures may produce'three types of personality reaction: 1. Worldliness: Loss of spiritual¯ perspective. A shifting of ifocus from God to human activity. The ¯religious is nolonger'a Catholic educator but a mere devotee of science or of art. 2. Scrupulosity: A false dichotomy which constantly demands ¯ choice b~tween prayer and study as two independent activities. The religious finds her spiritual life increasingly cramped and is~ no longer ¯ able to find sahctifying unity in the labor of the laboratory or library and spiritual exercises. 3. Discontent: Unanalyzed pressures, which¯ are not always, the "divine restlessness" of St. Augustine, but which '.drive the religious to seek escape measures .in change of occupation or vocation. The adjustment necessary to prevent such reaction or to resolve" the conflict when it does .occur demands self-knowledge. And though it may seem anomalous, the need of s~If-knowledge may grow~ apace with.higher learning. For the religious with university¯ degrees may still be .the dangerous man of "one book," if the ~legrees. represent a knowl.edge of books alone. A clear knowledge of the im-mediategoal can be a dangerous pressure when not integrated with an equally clear grasp 0f the proper means for reaching the goal. And since we cannot discount ¯human inertia with its tendency to stop at ge, neral principles, instead of making concrete applications, there is reason to review some of the factors essential to adjustment 6r read-justment in religious life. Because the heart of the higher-education problem is conflict, the 'solution ~rests on a¯choice of method and of means. 206. July, 1952 HIGHER EDUCATION Method Conflict grows from disorder. Butorder is the recoghition of ~i definite hierarchy of succession among the parts of a rational entity,. It is established and maintained first, by a proper evaluation of each" part in t~rms of the. whole: then by a complete; integration of these parts-into an organic whole in which'each individual activity is sub-ordinated to the good of the whole organism. Neither the pursuit nor the. results of learning can be allowed a position of dominance. A mastery of s~abject matter must remain always a mastery, a iecoilected control which rules out avidity and passionate intens.ity and the vain, curious study that makes of learning the curiosiiates philosophantiun) denounced by St. Bonaventure. For.the Seraphic Doctor had learned from his master, St. Francis, that all science leads the mind from the consideration of' the creature to the contemplation of the Creator only when it is rightly pursued. Given their proper subsidiary evaluation, the learning activities ---courses and lectures, problems and examlnations--must be con-tinuously integrated into the brganic whole of the interior life. This can be accomplished only through the medium of love, the "unction" of St. Bonaventure. Interior inspiration, the fruit of daily medita-tion and mortification, must inform tile activities of the lecture hall and laboratory. If the arts';ind sciences, as we are told, are "'forever waiting the spiritualizing influence 6f revealed religion," surely the religious cannot forego this apostolate. Nor is it necessary to follow an~ complex formula in order to integrate, empirical knowledge, in-tellectual principles, religious intuition, and emotional response into a meaningful and orderly whole. The means are the staples of reli-gious life: faith, obedience, humility, and love. MeaDs Faith is the basis of integration. Of the religious, who makes learning a ladder of sanctity it may be said in the literal sense, "Thy faith hath made thee whole." We know the threefold object of faith: 1) to enlighten the mind with regard to God; 2) to show us the proper relation of creatures to God; 3) to'direct our'activity towards God. The.religious who ~'xercises dail3; the habit of faith hold~ the unfailing sblvent for every interior conflict. To the eye of faith every person, every situation, every idea is a transparency through which shines the Divine Countenance. Wi~h a living faith it is possible to hear the voice of the Eternal Lawgiver above every 207~ ~ISTER M. BONAVENTURE " Review for ~eligious lecture on history, economics, or politi~s and to read glimpses,of His beauty written large "6r small across the pages of ancient liteiature and modern letters. TO liveby ~faith is to see, ~albeit darkly~ not a threat but a divine wisdom and p!an behind academic sthedules,,and challenging assignments. It is. above all, to have an unfailing source of confidence and courage to face¯ any God-given task in the" knbwl-edge that'the power of heaven is ours. For in .the words of. our Holy Father "we are rich in supernatural assistance through the grace poured out in the floodtides of the' Sacraments and prayer.'.¯ Wh~t room is left for confliCt,in the mind of th~ religious who learns to find under the mate'rial "species" of 1.earn!ng experiences the sacra-mental "substance" of a spirit.ual reality which is a part of her com-plete consecration? No more time, no argu'ment is n.eede~ for the finding. -- Active faith provides the religious with a second 'effective means of integration, a means which is at the same time a gtiarantee against doubt and.mental c6nflict. This gi~aranteeis obedience,-the hinge of religious life,',formulated by the vow.of ~onsdcration and in its full implication t6uching every act of the human will. If the entrance of a religious into the field of higher e~ducation is dictated by vocational need, according to the judgment of superiors, rather than by a desire .for personal achievement, obedience provides firm ground on which every situation can be met with the peace which is the fruit of faith. But to prove the perfe, ct safeguard against con2 flict obedience mus~ rise above passive resignation. It must be the active, personal element ol~ our friendship with God, the beneoolentia of St. Thomas'i by which we will what comes to. us by God's order .because it is the expression ~f His love for us. Through faith, obedi-. ence reveals as the core of each new l~arning experience the recogni-ti6n of a .Divine Provideiice. ¯ The abiding habit of such active obedience, is the foundation of the perfect peace ,recognized by,Dhnte, the peace of a mind relaxed not on the defensive-=therefore, a permeable mind that. absorbs and retains ~ith ~least. effort. TOO frequently well-meanifig,but confused religious, who fear to launch out into the depths of faith and trust, block by feverish activity and fearful tension the very channels' through which God is expected toanswer their pleas for aid, t~eir imagination, memory, understanding'. The r~li~ious who desires in obedience "to be to God what a hand is to a man" will be cdntent to do what G6d indicates as reasonable in any situation, as best-she can, HIGHER I~DUCATION° then without qualm or conflict leave the results to Him, even when. these results affect entire communities. Faith does not' lessen daiiy, responsibilities nor dilute .them with nonchalant optimism. But it does enable the religious scholar to bear the burden lightly, with the detachment and'joy that are the marks of ~ will surrendered tO God. " Perhaps the most subtl~ and least, recognized source of tension f6r the religious .studen~ is personal susceptibility and its tenuous roots of pride. The ignorance of a child reaches out.foi knowledg~ with a'joyous freedom and pliancy. The adult mind can grasp truth safely and without pain qnly by the grace of,humility. ForAearning is~always a' "receiving," ari acknowledgement of need. The mind that is undonsciously'on the defensive against such acknowledgement to superiors.in~tructors, fellow ~tudents, even. to itself is under a psychological pressure that brakes every :lear~aing process. Not only does such pressure pre~clude an open-mind but, more seriously, it is incompatible with recollection and inspiration. " The religious who ~onsi~tently strives for complete ~ integration of all" her activities in the field of higher learning by seeing every ex-. perience with the eyes of faith, recognizing p.eacefully its seal of providential design and accepting it with a humble and open-heart, will find within herself what is at once the fruit and lthe only valid-test of such integration. That fruit is know, ledge transformed into wisdom by the alchemy of love--wisdom which makes love come .full circle iia contemplation. This is the wisdom which, whefi~ com-municated, iadiates, transforming love and is the truth.which makes. men free. " But unless recollection and devotion draw knowledge within .the circumference i3f a personality whos~ center is God, its widest reaches W,ill mdrely parch the soul, leaving 6nly a" hard glittering surface. What is worse, this arid desert of surface knowledge is the soil which ~ fraelasdei lcyo ;npsrcoidenuccee,s sac rhuopslte os,f rfaatlisoen daliiczhaotitoonmsi.e Os'na nthde m oethnetar lh caonndf,l tihctes-: religious who remember'with Maritan,. that "just as. everything which is in the Word is found-once more in tt'ie Sp!rit, .so must 'all that We know pass into our power of affection " by love,", will find .th.a.t. every facet of ~aature on which man may concentrate can be made to yield fuel for the inner life,of re!igious perfection. Only the flafiae thus fed-can dispel the darkness of the cold materialism which sur: rounds "us. Need we hesitate to conclude that prop(r evaluation of educa- 209 NATIONAl; C(~NGRESS Review t~or Religious tional goals and adequate spiritual integration of learning experiences cannot fail to eliminate th~ conflicts and tensions frequently.associ-ated with higher education for religious? Will it not de~pen appre-ciation ~ religious life and underline the tragedy of the loss of voca-tion? Religious thus educated do not merely know more ~hings, but thdy understand the vivifying unity underneath all things and in this understanding taste the peace and joy of "real religion." Such religious respond fully ~o the exhortation of the'Holy Father, which cannot be repeated too freque.ntly: "Be what you are. Let your'live~s bear witness to the reality of rtehheg "lo "u's state, Then' men,within and without the Church, will understand and esteem the state of ~erfection." Nal:ional Congress [EDITOR'S NOTE: Fa~'her Francis J. Connell. C.SS.I~., the executive chairman of the National Congress of Religious Men, kindly sent us the following communica-tion about the Congress to be held at Notre Dame University in August.] The First National Congress of Religious will be held at Notre Dame, Indiana, from August 9th to August 13th this year. Both religious men and women will be present, but 'will hold se)arate meeting~, except for a few meetings in common. It ik hoped that all orders and congregations now having a foundation in the' United States will be ~epresented. Housing facilities for about 1800 will'be available on the campus at Notre Dame University. It has been agreed by those in Charge of the Congress that 800 religious men and 1000 religious women will be invited. , O~ Saturday evening, August 9th, an address will be made.to the assembled religious by the Most Rev. John F. O'Hara, C.S.C., Arch-' bishop of Phila°delpbia. Solemn Benediction of the Mos~ Blessed Sacrament will theft be given, with Father Arcadio Larraona, cele-brant; Father Elio Gambari, S.M.M., deacon; Father Joseph Giam-pietro, S,.J., subdeacon. These of~cials.have been deputed by the Sacred Congregation of Religious to be present at ~he.Congress as re-presentatives .of the said. Congregation. On Sunday morhing the~e will be a Solemn Pontifical Mass after which His Excellency, A. G. 210 dul~l, 1952 ~ QUESTIONS AND ANSWERS Cicognani, Archbishop of Laodicea and "Apostolic Delegate t£ the United States, will ~ddress tbe oentire Congress. Undoubtedly .the main purpose of this Congress is to discuss p~obl.ems of. religious life' especially.pertaining to the present-day con-ditions in America. The Holy See isvitally interested in this sub-ject, and beyond doubt, many of the ideas which will be broached at this Congress will be brgugbt to the attention of the Roman au-thorities. The religious in Americi believe that it is possi,ble to main-tain a high standard ofreligious life in the United State~ i:lespite the materialistic and pleasure-loving tendencies of our country. With a view to attaining this objective, papers will be. read by representatives of the Congress on special subjects, e.g.,' stinlulation of vocations to the religious life in the United States; the obligation of superiors to fulfill their duties with p~oper regard for the innate love of indepen-dence of }:he American .people--in itself an admirable trait of charac-ter, and capable of being perfectly conformed to the higher.ideals of religious obedi(nce. Al~o, particular consideration will be given to the contemplative life, the sect~lar institutes, American religious of the Oriental Rites, and similar topics. The.dlosing ceremony" will be a Candlelight Procession to the Grotto of Our Lady at Notre Dame. It is very "evident that only a comparatively small proportion of "r~ligious in our dountry will be able to attend this gathering, but it is firmly boiled by'those in charge of the Congress that all will pray fervently that'God may bless this meeting with abundant fruits, and that Our Blessed Lady, on whose University grounds this first National Congress is being held, will obtain many graces for the par-ticipants and for all those whom they represent. ¯ .Questions and Akiswers 19 Please explain the prescriptions of the Church regarding the chap,fer of faults.in a religious community. " ' . : The chapter° of faults has beenpracticed 'for centuries in som~ form by'the older orders in the Church. As regards modern congre-gatipns, the Sacred Congregation of Bishops and Regulars had the following prescriptions in the Norrnae of 1901: . . 211 -- QUESTIONS AND ANSWERS Review for Religious 1), It is'not necessary, that a congregation, prescri,be the chapter of faults in its constitutions. This does not.meah, howe~rer, thatthe religious is fre~ not t6 attend, if the constitutio'~as'.do prescribe the chapter of faults. (Art. 167.) 2). If it is prescribed, it should not be held oftener than 6nce a wed(. nor less frequently than once a m6nth. (Art. 167.) 3) . The accusation of faults~ which a religious makes to his supe-rior in the .chapter ro6m should be limited to faults and violations Of the constitutions that are external. 4) After-each accusation the superior imposes a penhnce. Obvi- . ously there Should be some pr, oportion~between the fault and the penance, and prudence and discretion should temper the penance ac-cording to persons, and circumstances. (Art. 169.) This exercise of fiumility and penance can be the occasion for the practice of virtue and for stimulating religious to overcome external f~iults to which they are prone. It al~o affords the.opportunity of" repairing th~ scandal (disedifi~ation) given to fell6w r~ligious by the faults. "" In some institute~' custom permits the members of the comr~un-ity to accuse one another of faults that they"have observed. If this practice is not already p.rovided for in the constitutions or book of customs, it should not be introduced without permission. Finally~. the superior may take the occasion of the chapter of faults to admon-ish the.community regarding external faults that aremore-or less common. This method of pate.rnal correction is especia.lly efficacious at the time of the devotional renewal o-f vows. -~-20--- At our novltlatewe have professed, novices, and postulant 'Brothers. who assist at Mass; which is served by novices. And on ~erta;n feast days the Sisters participate. Please cj;ve the cc;rrect order. ;n which Holy Com-munion should be distributed. - The Roman Ritual (tit. IV cap. ~I)- telis us that the priest:dis-tributing Holy Communion should begin with the Mass servers, if the~i Wish to cc;mmunicht~. A decree.bf the Sacred Congregation-of Rites (N. 107~, 3uly 13, 1658) sta'ted that the Mass server was to receivd Holy Communion before the nuns and other persons present. A later decre~ (N. 4271, lj permitted a lab, man serving~Mass,. ,~'though he do not wear the clerical garb, to receive Holy Communion. within the sanctuary, at the plat~orin of the altar. As there was a" '2"12 ¯ " . ' . ~ul~, 195Z .QUE~TION~ AND ANSWERS difference of opinion" in the interpretation-of these prescript{ons, the. Sacred Congregation of Rites gave the following detailed' regulations in a decree dated January 30, 19F5 (AA$, VII 1915, 71-72) : "The term Mass server or server at the altar includes any cleric or layman who serves l~/Iass at the altar.and he is to be preferred to others in the distribution of Holy Communion with the.following precautions: clerics are to be preferred to alayman serving Mass, and. clerics in major orders are to be preferred to cl~rics in~ minor orders , who are serving Mass." Keeping these various presc,~iptions {n mind,- w~ may now answer our question as follows: The Mass server, whether cleric or.layman, recei~res Holy COmo reunion before others ~who may be present, unless some are clerics; all clerics receive Holy Communionbefore a Mass server who is a lay-man: if the server is a cleric, he should receive first in his lank of clerics, precedenc~ being given to clerics 6f higher rank. Lay religious, Brothers and non-cleric~il religious, that is,.r~ligious not yet tonsure.d though destined for the priesthood, as well as Brothers and Sis: ,ters, all.receive Holy Communion after the Mass server, l~e he a cleric or a layman. " Finally,. an exception is made at a NuptialMass, at which the bride and groom may be given Holy Communion before, the. Mas~ server. As to the order of precedence in receiving Holy Communion at the Communion rail 6n the par,t of non-clerical religious, there are no regu'lations. Hence local customs may be observed if the consti~ tutions do not prescribe the precedence. It may be well. to recall here that a reserved instruction by the Sacred Congregation of Religious, December 8, 1938, said there should be no "rigid and quasi-military order" in coming to the Communion rail. Many commentators on ¯ this instruction suggested that the order prevailing in numerous reli-giou~ communities of receiving Communion.in a definite order should be changed. For the text of the instruction se~ Father Bouscaren's Canon'Law .Digest, II, 208 ft. ; ~nd for an article on the instruction, as well as a digest of the text, see REVIEW FOR RELIGIOUS, III (1944), 252-70. SHALLI START TO DRINK? . . Shall 1 Start to Drink?, by 3ohn C. F6rd~ S:d., p~esents a clear discussion of ¯ the moral and ascetical aspects of total abstinence. A pamphlet; published by The Queen's Work, 31 15 South Grand Boulevard, St. Lohis 18, Missouri. .213 I THE MORNING OFFERINGs. By Thomas ML Moore, S.~. °Pp~ t69. .Ap0stl~shlp.o~f Prayer, New York, '1950. $3.00. 40,000,000 members of. the Apostleship of Prlayer" scattered throughout the world, priests; ~ligious, men and women and chil-dren of every race and clime, recite "The Morning Offering".~laily. This formidable army of prayer is sending up unceasin~ petition to the Throne of God tbrdughout thehours of the day and night that "through the [mmaculate Hdart, of Mary" He may.acdebt their "prayers. works, joys and ~suff_erings of the day for all the int,entions of the Sacred 'Heart. in union with' the Holy. SaCrifice. of the Mass throughout th'e world, in reoaration for sin. for the intentions of all the Associates. and in particular, for all the intehtions"of the Holy Father." ¯ The last half of Father Moore's book .is a detailed expl~natio, n 6f the mo~ning offering. The chapters o'n the Immaculate Heart.of Mary the Comfiaunion of" Reparation.and the /kpostleship of* Suffering d~serve special mention. . o The first half.of the book contains a simple, untechnical expla-nation of the fundamental notions of theology, which underlie the Morning Offerifig': -cre'ati0n, end of man, tlSe love~ of God and of the Sacred Heart for men as.shown in the.redemption, man's free co-opei'atiori in~he work of God. the nature and .efficacy O,f prayer. union with ~hrist, especially in the Eucharistic Saerifice. The history a'nd*development of the Apostleship of"Prayer as well as. itS adapta-tion to-modern times, especially through the S~cred Hear( Radio Pr?grgm, bring the book to a close. - " This bpok is ~arnestly recommended to all religious for their own personal use in order to get-acquainted wi'th the Apostleship,of Prayer if they,are not. members as ye~.and to help' the~rfi spread.the °Ap0stl~ship far an~l wide among the faithful who come under their ¯ influence.' "It i] v/ell suited.: fo~ spiritual reading, either .privately or .in' common.--ADnM C." ELLIS[ S.J. WHAT IS THE iNDEX? By Redmond A. Burki~, C.S.V. Pp. x -k" 130. Bruce Publishing Company, Milwaukee, 1952. $2.75. . Thislohg needed book gives a brief but'solid expos.ition of the. origin, .nature, and extent of the laws of. the, Church re~arding censorship and~ p.~oh!bition of books. It is. directed not merely to theological students and the pra~.icin~ clergy, b~Jt primar!ly "to, the 214 . BOOK REVIEWS intellige~nt laity, whether Catholic or.no~-Catholic, and it attempts~ to discover th~ effects of e~clesiasti~al regulation~ with 'reference to, the entire world of literature. For this reason the termsare, as far as possible, nontecbnical.'~ After gi,ving the~ historical, background of the Church's .legisla-, tion in chapter.ond. [he author goes on to treat the foliowing sub-~ jects in subsequent chapters:, censorship of books in adyance of pub! lication:0condemfiation of ,publisl~ed books: general classes Of for5 bidden literature: methods of examining books by the Holy Office: I'ndex of forbidden, books: penalties for. violations of book regula-tions: permission to read forbidden books: and promotion of' - re~ding. Perhap.s the most valuable chapter in the book is that in which he treats general classes of forbidden lit~ratu're.' It is. in reality, commentary on canon 1399 of the'Code of Canon Law. Too many Catholics including some priests and religious, labor under the false impressio.~i that as long as a book,is not listed in the Index of For-. bidden Boobs it .may be read w. ith impunity. Most forbidden books are not listed in theIndex. ~Inste, ad. their are t~) be judged by. probi-bition-~ f different classes Of books as determined in canon. 1399. The author gives ~ brief, but satisfactory comm~n,t on each clas~ of books contained in this canon. Of special importance also is the chapter telling.how to bbtain permission to read forbidden books. This .will prove very.helpful for st~udents doing ~esea.rch work, as well as those in professional schools. - In an appendix the aUthor g~ves various listings of books ~n~the Index: 7We are deeply" indebted to him for l~a, ving given us'also Abbd Bethleem's valuable lists of selections of the work of F~ench authors which.may be :read,.in spite ot: the fact that the authors' works.are forbidden in ge'neral. A final app, endix on "The C;reat Book~ Program" completes the work. Af~er,.poi~ating out the,-valu'e of this praisewo'rthy project, the autho~ lis~s the booksbn the pro'gram which'may not be read with-out permission. This excellent book should, be~on thesheJv, es of every Catholic school !ibFfiry beginning with the high school, and on up to college and university lentil. Likewise, every religl6us community .engaged in teaching in secondary schools and co!leges should have a copy in the faculty library. Other religious engaged:in act.ire works will als0 find it useful. ADAM~C. ELLIs. S.O,. 215 BOOK R~VlEWS . . " ". Reoieto for Ret(gious " THE SEMINARIAN AT'HIS PRIE-DIEU. By'Robert.Nash; S.d. Pp. 312. The-Newman Press, We~fmlnster, Md., 1951. $3.50. This is a book of meditations for seminarians. Fr. Nash's thirty-eight meditations are aimed at hdping s~mingrians gr~ow into p, ray-erful priests who will be ready for the!r work in the p,resent world of social unrest, of threatening Communism, of secularism, and the rest. As in histwo previous companion works, The Nun at Her Prie-Dieu and The Priest at His Prie-Dieu, each meditation containsa prepara-tory prayer, the setting or cdmposition of place, the fruit desired, three or four points (each of which the author rightly suggests could serve for one or more meditations), a brief, summary of the points, and a tessera or catchword to be recalledduring the day. Particularly well done is the setting,, which can help a busy'stu-dent cast aside extraneous thoughts and.apply his mind more readily to .the subjec~ matter of the meditation. Though this book cannot remove all the thorns that beset the paths of mental przyer, s~mi-narians, t~erhaps more especially those fresh from the "world," will find in it plentiful material and a good method to follow in their meditation. It could also be u~ed profitably for spiritual reading. JOHN F. MOORE,. S.J. THE CARMELITE DIRECTORY OF THE SPIRITUAL LIFE. Translated from ~the'Lafln. Pp. xxlv -F~ 575. The Carmelite Press,'.Chlcag.o, II1., 1951. For Carmelites themselves, for their followers, and for students of their spirituality, this directory will be an invaluable and almost inexhaustible gold mine of doctrine. It is official, being introduced and commended by a letter, of the Prior General. It dales not bear the name of any writer or corn'piler, but seems, to be put forth l~y the ~armelite Order itself. It is recent/ the Latin o6ginal being dated 1940. Its purpose is t~ complement 'and implement the Rule ~nd Constitutions. ~ The work consists bf four major parts. Parts one ~ind two, en-titled, respectively,. "Dogmatic Fundamentals of the Spiritual Life" and "Principlesof Religious Life," are of a general and Catholic, ha-. ture and prepare for what is specifically Carmelite. This is presented in tile latter tWO.l~art,s.Of these the third is headed "A Holy Heart~" and deals mostly "i¢ith the conquest of bad habits, the acc~uisition of ¯ the virtues, and the pursuit of perfection. The last part is devoted to ."The Contemplative Life." Some people no doubt will note with surprise how little space is. given.to the m3~stical phase of the spiritual ~ life. (pages 525-551)'. . , 216 July, 1952 . BOOK I~OTICES It is interes'ting to observe, in view of Wl~at certain welJ-known authors on prayer, for instance, Saudreau an~t Arintero, hold, that where "the higher degrees of mental prayer wl~ich can be attained by ordinary grace" are treated, we find the statement that "there are two higherdegrees x~hich today are usually called affective pra~,er and the prayer of simplicity or filso acquired contemplation" (p. 425). Toward'the end of the section on the gifts of the Holy¯ Spirit it is affirmed that persons who cultivate them carefully "may :lawfully expect to_be led day by day to greater perfection and to work great things for the glory of God and*His kingdom" (p. 299). No promise is made of mystical favors. The 'Prior General has a sentence in his letter that is enlightening about the spirit of Carmel: "In this book.will be found fully explained those key principles of Carmel: to give our whole selves to God--to stfi.ve for purity of conscience--to foster intimate union with God" (p. xxiii). Lastly, the delicate problem of the historical connectibns of the Order witch "our Holy Father Elias" is handled devoutly but-Cautiously. ~-~AUGUSTINE G. ELLARD, S.J. BOOK NOTICES Som~ years ago Father Henry Davis, S.J., rendered an invaluable ser'vice~to the English-speaking clhrgy, as well as to theology-minded laity, by publishing a 4-volume work on moral and pastoral the-ology. Before his death at the age of eighty-five, in January of this year, he had increased his measure of service by preparing a 1-volume SUMMARY OF MORAL AND PASTORAL THEOLOGY. The book covers the whole of moral theolpgy: principles: precepts, and sadraments; and it includes much sound pastoral advice. It is a very useful book for priests, libraries, and those 9fthe laity who wofild like t6 become. acquaifited with a standard manual of moral .tl~eology. One' caution might be added for the laity. The treatise on the Sixth Command-ment, since it follows the pattern of the theological textbook, con-tains certain technicalities that might be more confusing than help-ful. The laity'who "irish to read on this subject for their personal benefit would do better to use a book written expressly for them. (New York: Sheed ~3 Ward, 1952. Pp. xxxvi -b 486. .$5.00.), A decidedly readable explanation of the doctrine of the Mys~fical, Bddy of Christ is THE LIVING CHRIST, by John L. Murphy. The t .217 BOOK NOTICES - Revi~ for Religious explana~tion is based o~n Pius XII'~ encyclical." M~/st, ic[ Co?~oris. The author avoids the use of technical terms as much as possil~le and plains those that must be used. The style i~ marked by clarity, simplicity, "ahd. a certain down-to-ear~hnes~ that contributes con-creteness without losing digni

Issue 10.6 of the Review for Religious, 1951. ; A.M.D.G. Review for Religious NOVEMBER 15, 195.1 After Ten Years . The Editors Spirituality of Teresian Carmel . Fr. Thomas, O.C;.D. Peace of C;hrist . Thomas A. O'C;onnor Secular Institutes . Francis N. Korth Way of Simple Love . ,James Lockeff Current Spiritual Writing . . . . Augustine KJaas The Race Problem . ~ . . . Gerald Kelly Questions and Answers Index for 19S I Book ,Reviews VOLUME X NUMBER 6 REVIEW FOR RELIGIOUS VOLUME X NOVEMBER, 1951 NU~BER 6 CONTENTS AFTER TEN YEARS--'~he Editors . 281 THE SPIRITUALITY OF THE TERESIAN CARMEL-- Father Thomas, O.C.D . 283 THE PEACE OF CHRIST-~Thomas A. O'Connor, S.3 . 289 OUR CONTRIBUTORS . 295 SECULAR INSTITUTES--Francis N. Korth, S.J~ . 296 THE WAY OF SIMPLE L~)VE-~dames Lockett, S.J . 301 CURRENT SPIRITUAL WRITING--Augustine Klaas, S.J.-- International Convention on Religious Life . 303 Reports on Renewal and. Adaptation . 305 Religious and Lay Helpers . 311 Prudence vs Credulity . . .~ ¯ . 313 HOW TO THINK AND ACT ABOUT THE RACE PROBLEM-- Gerald Kelly, S.J . 316 QUESTIONS AND~ ANSWERS--° 27. On Ackn~,w, ledging Gifts . 324 28. Succe~sso.r for Deceased Councilor . 32q 29. Slight°Deferment of First Profession . . . . . . . . 325 30. Can Shperior's Three-Year Term be Shortened? . 326 31. Can ~slstant Novice Master be Councilor? . 326 32. Pa~siontide Covering of Statues . 326 33. Admissioh of Deaf Applicant . 326 34. Must Altar Candles be Blessed? . 327 BOOK REVIEWS-- Officium Divinum Parvum; St. Clare of Assisi; Devotedly Yours 327 ¯ BOOK NOTICES . 329 BOOK ANNOUNCEMENTS . . 330 TEN-YEAR INDEX-~SECOND CALL . 332 NO MORE REPRINTS . 332 ANNUAL INDEX FOR 1951 . 333 REVIEW FOR RELIGIOUS, November, 1951. Vol. X, No. ~. Published bi-monthly: danuary, March, May, duly, 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 danuary 15, 1942. at the Post Office, Topeka. Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.d., G. Augustine Ellard, S.d., Gerald Kelly, S.J. Editorial Secretary: derome Breunig, S. d. Copyright, 1951, by Adam C. Ellis, S.d. ~Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writincj to us, please consult notice on inside back cover. At:t:er Ten Years WrlTH this number we complete our first ten years of publica-tion. It seems an appropriate time to give.subscribers some facts about our history and some insight into our future. History Our first number (January, 1942) was already in the press when the war started. This number was mailed to" about 1300 subscribers; the last issue of that year w~s mailed to about 3200. Since that time our subscription list has increased gradually until now it is approxi-mately 8500. We began by publishing a 72-page magazine with large type and heavy paper. War and post-war restrictions on paper, as well as the rising "cost of everything pertaining to the printing business, forced us to cut on the quality oF paper, ~ the size of the type, and the num-ber of' pages. However, our present issue of 56 pages contains as much material as was printed in the first numbers. For more than nine years we held to our origigai price of two dollars per year. Only within this past year did we yield to pressure of rising costs; for, despite all the reductions regarding paper, type, and number of pages, our expense.s were much greater than they were in the early years of publication. Hence, in May, 195:11, we had to raise the subscription price to three dollars per year. We, did this with considerable regret, becaus~ we were conscious of the fact that most of our subscribers are small religious houses whose revenue is seldom more than meager. Our ambition has always been to publish a high-quality ecclesi-astical review, of special value to religious, whether clerical or lay. We have by no means reached the ideal; but we think we ~an say that we have published some valuable articles 'and series of articles. In our Question-and-Answer department, our policy has been to stress points that have some particular bearing on the religious life. We try to follow the same policy regarding bbok reviews. One of our special desires has been to keep a good Communica-tions department in which religious might help one another by dis-cussing some of the pract.ical problems of the religious life. We began this department with an excellent series of communications on spiritual direction. Unfortunately, we have never since been able to 281 THE EDITORS rise tO the standard set by that initial endeavor. Regarding unsolicited manuscripts, we have had only one "abso-lute" in our policy: we never accept poetry. Except for this, we have carefully considered every manuscript submitted to us. The Future In the past our subscription list has grown gradually and with a certain spontaneity, that is, without much special pushing. But there is a limit to suc,h growth, and perhaps we have reached it. We could use the special help of interested subscribers. For instance, there are still large numbers of religious communities that do not subscribe; and it seems that in many cases the sole reason for not subscribing is thai they have never heard of the REVIEW. Perhaps some of our readers would have occasion to g!ve them the information. Also, it seems to us that we should have more subscribers among diocesan priests who are directors and confessors of religious. Would it seem mercenary to suggest that a gift-subscription to the REVIEW would be just as good a Christmas present to such priests as a rabat or a box of cigars ? We must retain our new ~rice ($3.00), and we hope it will not make any substantial difference in the number of subscribers. As for articles, we still" have several in theI series on the spiritual-ity of' different institutes. These include "Salesian Spirituality," "St. Augustine and His Rule," and "Jesuit Spirituality." We have another article on secular institutes, and we shall publish more on that subject as our information grows. Also, we have a commentary. on the address on the states of perfection given by Pope Pius XII to the members of the First Congress of Religious; and we hope to pub-lish soon an English translation of the very importa.nt apostolic let-ter to religious, Uniqenitus Dei Filius, issued by Pius XI, in 1924. We would appreciate receiving good communications on practical problems, as well as suggestions concerning possible communications or articles. We close with a word of thanks to contributors and subscribers, and with a prayer of thanks to God, who has blessed us in many ways. THE EDITORS. 282 The Spirit:ualit:y !:he Teresian Carmel Father Thomas, O.c.D. THE CONCEPT of perfection which is the basis of all that has .| been written on the spirit of Carmel is that the objective of the Carmelite is a state of union in which the soul is transformed by love in God. "The state of this divine union consists in the soul's total transformation, according.to the will, in such a manner that there may be naught in the soul that is contrary to the will of God, but that in all and through all, its movements may be those of the will of God alone." (Ascent of Mt. Carmel, Bk.I, ch. 11, n.2.) This ideal set before his fellow religious by St. John of the Cross is carried over from the ancient spiritual tradition of Carmel as found in the work called the Institution of the First Monks (towards the end of the 12th century, or certainly before the middle of the 13th). The tradition of Carmel is twofold. "Firstly it consists in offering to God a holy heart, freefrom every stain of actual sin; we can reach that by our labor, our efforts with the help of grace; we have reached it when we are perfected in charity . The other end of this life is a purely gratuitous gift of God: it ¢0nsists in tasting, not only after death but even in this mortal life, the power of the divine presence and the sweetness of heavenly glories." (Institutio Primorum Monachorum, ch.2.) These two elements are not separate and unrelated. "By means of purity of heart and perfection of charity one arrives at the second end, that is, experimental knowledge of divine strength and celestial glory. " (Ibid.) . While this experimental knowIedge is a gift of God, it is not for that reason out of our reach or devoid of merit. Both St. John of the Cross and St. Teresa of Jesus speak of a double union with God. The first consists in perfect conformity of the human will with the will of God, which union of conformity is crowned quite normally with the mystical union in which the soul divestedof self-love is penetrated with the divine life and realizes tha.t God lives or dwells within. (Cf. Ascent, Bk.II, ch.5; Interior Castle, Mans. 6, Ch. Ill, n.3.) If few souls reach this high state, it is not because God wishes that it be the lot of a few, but because He finds few disposed for such union. (Livin~l Flame, A, St. 2, n.23) . 283 FATHER THOMAS Reoiew for Religious Carmel has always been the implacable enemy of mediocrity and half measures. St. Teresa warns the world that God "refuses to force our will, He takes what we give Him but does not give Himself wholly, until He sees that we are giving ourselves wholly to Him." (Wag of perfection, Ch.28, n.12.) And St. John of the Cross gives expression to the same thought by saying, "God communicates Him-self most to that soul that has progressed farthest in love; namely, that has its will in closest conformity with the will of God." (Ascent, Bk. II, Ch. 5, n.4) Total love postulates total sel'f-denial. Souls of the Teresian Carmel are called to a totalitg of looe. Asceticism of Carmel If the ideal of perfection is thus clearly set forth, the development of this ideal is no less evident in the writings of the Order. For the Carmelite, sanctity is to be reached by means of two practices: detach-ment and recollection, or, mortification and prayer. All the precepts of the Primitive Rule may be reduced to these. The central precept of the Rule: "Let each one remain in his celt; or hear it, meditating dag and nigh( on the law of the Lord, and watching in prager, unless otherwise jUStlg occupied, together with the prescribed recitation of the Divine Office and daily assistance at Mass, insure the primacy of prayer; while the precepts of poverty, fasting, abstinence, manual labor, silence, and humility form the background of mortification. Detachment is the negative element in the Carmelite program, ofwhich the Christian world today is perhaps overconscious. Too many spiritual men of our day have taken their impression of Carmel from the nothing, nothing, nothing of St. John of the Cross's map of perfection, forgetting th.at this nothing of detachment is dictated by the ALL of union with God. The saint who said to one of his peni-tents, "'Nothing, nothing, nothing, even to leaving our very skin and all else for Christ," (St. John of the Cross, Ft. Bruno, O.C.D., Ch.16.) was human and practical enough to realize that "unless the soul is enkindled with other and greater yearnings for that which is spiritual, it will be unable to throw off the yoke of nature or enter this night of sense, neither will it have the courage to remain in dark-ness as to all things.". (Ascent, Bk.I, Cb. X[V, n.2.) Austerity of life must be measured according to the strength of love. When love is strong, it will want to give much; when it is perfect, it will want to give all. (St: Teresa, Wag of Perfection, Cb. 32.) St. John of the Cross disavows any intention of trying to create a vacuum in the 284 November, 1951 TERESIAN CARMEL soul. As the soul is emptied of desire for creature satisfactions it is filled with desire for Christ. In fact, the saint recommends the culti-vation of an habitual desire for Christ before all else. "First, let him have an habitual desire to imitate Christ in everything that he does, conforming himself to His life." (Ascent,.Bk.I, Ch. 13, n.2) Father Gabriel finds it necessary to stress the order and discretion of St. John's treatment of this matter of detachment. "We think it. well to emphasize this advice of the Saint, for it shows how mistaken is the accusation which stigmatizes his doctrine as absolute and rigid. The principle of the necessity of complete detachment is absolute, but in its application the individual must take account of human weakness and needs. The man who would banish from his life every allevia-tion" and recreation would soon fall into a physical and moral weari-ness which would be detrimental to the spiritual life itself. Moreover, the pleasures of sense are' not always evil; there are pleasures which are perfectly innocent; but it is a question of not letting ourselves be-come attached to them. Otherwise we shall seek them in order to satisfy our own self-love, instead of using them for the benefit of our spiritual life and for the glory of God."~ (St. John of the Cross, Doctor of Divine Love and Contemplatign, p. 30, note.) Therefore, detachment is never made an end in itself. It is always looked upon as the instrument or means by which souls arrive at union with God in prayer. The most. important point of originality in the Teresian Reform was the intensification of mental prayer. St. Teresa herself introduced the two hours of mental prayer that are part of thd Car-melite day, and St. John of the Cross adopted the practice for the Fathers of the Reform. This interior prayer is the life of the vocal prayer and liturgy" of the Order, and is prolonged during the day in the.practice of the presence of God. Carmel does not view contemplation as an extraordinary grace, a quasi-miraculous favor reserved by God for a few privileged souls. "All who wear this holy habit of Carmel," proclaims St. Teresa, "are called to prayer and contemplation." (Interior Castle, Mans. V., -Ch.I, n.2.) In souls athirst for union with God, contemplation flourishes and becomes an instrument of progress on the way to per-fection and the crown of its perfect fulfillment. It is not to be confused with visions and revelations which Carmel; with St. John of the Cross, sees as extraordinary accompaniments of prayer and not in any way required in order to arrive at union with God. It is 285 FATHER THOMAS Ret~iew for Religious the teaching of the Teresian school of spirituality that contempla-tion is the normal development of the soul and postulates nothing more than the theological virtues and gifts of the Holy Spirit, ele-ments of the supernatural organism of the soul, the activation of which may be called connatural. This is not the place for a defense of the doctrine of acquired contemplation. Suffice it to say that in the Teresian school specula-tion upon contemplation has arisen from" a living contact with mystical facts and is directed immediately to the utility and guidance of contemplative souls. A contemplation which we can obtain by our human manner of working by means of the ordinary light of Faith and the ordinarg aids of grace (Quiroga, Don que tuao, Ch.I, p. 511.) has met with disfavor iri some circles, but a conciliatory spirit will find that the differences of various schools in this regard are little more than variations of terminology. (Cf. Gabriel, op. cir., p. 178, sqq.) Realization of Ideal Carmel's insistence upon prayer is made practical in the culti-vation of a personal love for Christ. Prayer is conceived as a friend-ship, and since the cultivation of friendship follows the laws of habit formation, each meditation is looked upon as a contact with Christ which, upon being repeated, soon results in deep esteem and strong love. This friendship inspired the Reform. "All I cared for then, as I do now, was that, as the enemies of God are so many and His friends so few, these latter might at least be devoted friends of Jesus Christ." (St. Teresa, Way .oF PerFection, Ch.I, n.2.) The Merciful Love of God manifested in the great mystery of the Incar-nation is the spiritual center of Carmel's spirituality. St. John of the Cross' insistence upon having an habitual desire to imitate Christ has been mentioned. This desire inspires a per-sistent search for God. Creatures cannot satisfy, for they are but traces of the divine. (St. John,, Spiritual Canticle, St. VII.) Con-tact with' Christ by way of faith in prayer brings the soul to the object of its search (Ibid. St. XII.), and then through suffering and the cross it penetrates and finds fruition in the "deep mysteries in the wisdom of God which are in Christ." (Ibid. St. XXXVI, n.2.) The progress of the soul through creatures to Christ, and through Christ to union with the Divinity is wonderfully traced by the Mystical Doctor. And we have only to .read his poem beginning, "How well I know the fount that freely flows, although 'tis night!" 286 Nooember, 1951 ¯ TERESIAN CARMEL to realize his tremendous appreciation for the Incarnation, and especially the real presence of Christ in the Holy Eucharist. It is in the Blessed Sacrament that the Carmelite finds the daily companion-ship that inspires divinefriendship. The tenderness and simplicity of this love shows itself in Carmel's devotion to the Infancy of Our Lord. St. Therese of the Child Jesu~ is a delightful reproduction in our day of all the deep strength of the Spanish Mystics. Witness her oblation to the Merciful Love of God and the power of her thought when describing, it. (Autobiography, Cb. VIII, p. 148.) The ambition of every worthy Carmelite is to be what St. Teresa of Avila termed a deooted friend of Christ. Another practical manifestation of Carmelite spirituality is a tender love for Mary. Carmel' glories in the title of Order of Our Lady, but thisis not a mere empty honor; it is given substance in a Marian life that is marked by three traditional characteristics: imi-tation, intimacy, and consecration. The Order looks upon Mary as "More Mother than Queen" (St. Therese, Autobiographg, Ch. XII.), models' it prayer life upon her simplicity and recollection, and considers every vocation a speciMly established relationship with the Mother of God. Furthermore, far from considering its Marian life as a hindrance to union with God, Carmel's teaching is that intimacy with Mary lends greater unction to the highest mysti?al union. (Cf. Michael of St. Augustine, The Mariform Life and Marian Life in Mar~t and for MaGt, Chs. XIII, XIV.) " Carmel has for seven centuries enjoyed the special protection of Our Lady through the Brown Scapular, and considers this garment a sign of its consecration to Mary. Total dedication of the Order to the Blessed Mother is indicated by its traditional motto: Totus Mari-anus est Carmelus. Apostolate This paper on the Spirituality of Carmel seems to demar~d a final word regarding the apostolate.' After passing from the Orient and the eremitical life of its cradle in Palestine, the Order became mendicant in the West and espoused in its vocation the apostolic life, preserving at all times a leaning towards contemplation and solitude. So completely has the contemplative dominated the active in "Car-mel, that the Order has always looked upon its prayer life as its first apostolate. The life of the Carmelite Nun is founded on the principle that prayer has an apostolic value. St. Teresa placed before her nuns the 287 FATHER THOMAS very militant function of aiding God's priests by their prayer and penance. "I think," she writes, "He prizes one soul which by His mercy, and through our diligence and prayer, we may have gained for Him, more than all the other services we can render Him." (Four~datiorls, Ch. I, n.7.) T.he Church has always considered con-templatives as the apostles of the apostles. Plus XI, writing about the work of the contemplatives, says, "It is easy to understand how they who assiduously fulfill the duty ot~ prayer and penance con-tribute more to the increase of the Church and the' welfare of man-kind than those who labor in the tilling of the Master's field. For unless the former drew down from heaven a shower of divine graces to water the field that is being tilled, the evangelical laborers would indeed reap from their toil a more scanty crop." (A. A. S., Oct. 25, 192.4.) The friends of Christ, therefore, obtain the greatest victories in the conquest of the world for Him. St. Thomas gives the theologi-cal reason for this in these words, ",lust as the man who lives in grace fulfills the will of God, it is fitting (cor~grttttro est). in this relation of friendship that God should fulfill the will of man by saving others.'" (Summa Tl~eol. Ia IIae, q. 114, a.6.) And St. ~lohn of the Cross puts it this way. "A little of this pure love is more fruitful for the Church than all external works." (SloiriutaI Canticle, B. St. 29, n.2.) Since priests of the Order exercise an exterior apostolate also, they must necessarily show the influence of- the ideal of divine intimacy fostered in Carmel. Carmelite priests have the particular mission of helping souls to lead a life of interior union with God. They must find themselves at home with the problems of spiritual direction. This does not mean that the priestly ministry of a Carmelite limits itself to interior souls, since the priest of God owes his generous and zealous efforts to the whol~ Chu}ch, not excluding sinners and infidels. But when St. ,lohn of the Cross converted a sinner, he did not rest content with bringing about a return to the state of grace., He tried to lead this soul to a fervent life. One saint can do more than a thousand mediocre souls, and the great Carmel-ite Salmanticenses call attention to the great joy that is given to the Heart of Christ by leading souls to higher sanctity. (Curstts Theol. Tract. XIX De Caritate, disp. V, n. 93.) 288 The Peace ot: Christ: Thomas A. O'Connor, S.J. WHAT is the peace of Christ? What is this peace which Christ comes to give? Immediately there flashes on the screen of our minds the scene of that first Christmas. "While all things were in quiet silence and the night was in the midst of her course, Thy Almighty Word leaped down from Heaven from Thy Royal Throne" (Wisdom 18: 14). We see the shepherds on the hillside guarding their flocks. "Suddenly the glory of God shone round about them . and an angel said to them, '. behold I bring you good news of great joy which shall be to all the people; for there has been born to you today in the town of David a Savior, who is Christ the Lord. And this shall be a sign to you; you will find an infant wrapped in swaddling clothes and lying in a manger.' And suddenly there was with" the angel a multitude of the heavenly host praising God and saying, 'Glory to God in the highest and peace on earth among men of good will.' " . With haste we go with the shepherds, and we find Mary and Joseph, and the Infant lying in the manger. "A Child is born to us, and a Son is given to us and the government is upon His shoulder: and His Name shall be called Wonderful, Counsellor, God the. Mighty, the Father of the World to coine, the Prince of Peace" (Is. 9:6). God is the God of Peace (I Cot. 14:13), and His Son, the Prince of Peace. As He in prospect looked forward from His crib to the days of His earthly life, so we in retrospect look back to His thirty-three years amongst us. He has come, Zachary prophesied, "to guide our-feet in the way of peace" (Luke 1:79). Time and again His sacred lips would speak those most consoling words, "Go in peace." His first greeting to His assembled disciples after His resurrection was "'Peace be to you!" As Peter later testifies (Acts 10:36) "God sent his word to the children of Isgael, preaching peace through Jesus Christ." At the Last Supper, as the shadows of His earthly life were deepening, He revealed to His closest followers the secrets of His Sacred Heart, "Peace I leave with you; my peace I give to you; not 289 THOMAS A. O'CONNOR Review/or Religious as the world gives, do ! give to you. Let not your heart be troubled, nor let it be afraid." And at the conclusion of that beautiful dis-course He summed up the purpose He had in mind in the many thoughts He had communicated to them, "These things I have spoken to you that in me you may have peace." What is the peace of Christ? This peace which He comes to give? God is the God of peace because He is Love Itself, and He wishes to make all partakers of His love. "For I know the thoughts that I think towards you," saith the Lord, "thoughts of peace and not of affliction" (Jer. 29:11). St. Paul says, "For God is a God of. peace, not of disorder" (I Cot. 14:33). Again, ". beat peace, and the God. of peace and love be with you" (I Cor. 13:11). "May the Lord of peace himself give you everlasting peace in every .place" (II Thess. 3:16). The peace of Christ can be considered in a three-fold way: 1. Christ is our peace in bringing us peace wi~h God; 2. Christ is our peace in giving us the means to be at peace with our fello;ccman ; 3. Christ is our peace in teaching us how to have peace within our own hearts. Peace, says St. Augustine, is the tranquillity of order. It is.that serenity and quiet calm that is of 'the very nature of perfect order. I. Peace with God Christ is our peace in' restoring the right order between sinful man and his Creator, by reconciling the sinner with his offended God. As our Redeemer, He, "the second Adam, atoned for the original sin of the head of the human race. "When we were enemies we were reconciled to God by the death of His Son" (Rom. 5:10). He is th'e atoning Victim for our sins. "He is a propitiation for our sins, not for ours only but also for those of the whole world" (I John 2:2). The sinner cannot be at peace because his soul is at war with God. Mortal sin, we remember, is .the worst evil in the world, bu( let us not forget that the second greatest evil in the "world is venial sin. Christ is our peace in taking away our sins and the sins of the world. We are His peacemakers when by our prayers and sacrifices we help in bringing to the sinner the peace of Christ. As we gaze lovingly on the Infant Christ lying in His manger, let us recall the-words of St. Paul to the Colossians (1:15-21): "He is the image of the invisible God, the first born of every creature. 29O November, 1951 THE PEACE OF CHRIST ¯ For in him were created all things in the heavens and on the earth, things visible and things invisible., he is before all creatures, and in him all things subsist. For it has pleased God the Father that in him all his fullness should dwell, and that through, him he should reconcile to himself all things, whether on earth or in the heavens, making peace through his blood, shed on the cross." II. Peace with Our Fellow Man" Christ is our peace in re-establishing the proper order among men. This second kind of peace Christ left to the world by including men in the Mystical Body of Christ, and this in a two-fold way: First, Christ removed all barriers between nations and made them one. "You the Gentiles, says St. Paul (Eph: 2:12), "were at the time without Christ, excluded as aliens from the community of Israel. but now in Christ Jesus you, who were once 'afar off, have been brought near through the blood of Christ. For He Himself. is our peace, he it is who hath made both one, and has broken down the intervening wall. Therefore you are now no longer strangers and foreigners, but you are., members of the house-hold of God." Hence the peace of Christ does away with all barriers of race or nation or class of society. All have.been made one. "For He is our peace and has broken down the inter:;cening wall." Secondly, Christ is our peace in establishin, g right order among all men, because we have all been called into one.~.body-v-the Body of Christ. "For in one Spirit we are all baptized into one body. Now you are the Body of Christ, member for member" (I Cot. 12:12). "For just as in one body we have many members., so we, the many, are 6ne body in Christ. If it be possible, as far as in you lies, be at peace with all men" (Rom. 12:4). "Now I beseech you, brethren, by the name of Our Lord Jesus Christ, that there be no dissention among you, but that you be perfectly united in one mind and in one judgment" (I Cot. 1:10)~. "Put on, there-fore, as God's chosen ones . a heart of mercy, kindness, humility, meekness, patience. Bear with one another and forgive one another ¯ . . but above all have charity, which is the bond of perfection. And may the peace of Christ reign in your hearts; unto that peace indeed you were called in one body" (Col. 3:12-15). III. Peace Within Our Own Hearts The third kind of peace which Christ brings us is peace within our own hearts. He offers to set up there a tranquillity of order over 291 THOMAS A. O'CONNOR Re~iew [or Religious the conflicting emotions and disturbing affections of our heart. This is the peace which He stresses in His discourse at the 'Last Supper. "Peace I leave with you, my peace I give to you; not as the world giveth to you, do I give unto you. Let not your heart be troubled nor let it be afraid." Christ wishes to instil in the Apostles a calmness and courage for their coming trims. He wanted to impart to them some of His own peace of mind and strength of soul with which He was approaching His passion. This same serenity of mind, this unruffled calmness of .soul, this fearlessness in the face of physical suffering were to be needed by many a martyr. His words were for all His heroes who were to suffer and to die for Him down to the end of time. They were for a Mindzenty, for a Stepinac, ~or a Beran, and for the count-less unknown priests and religious languishing in prison today. "If they have persecuted me, they will persecute you also" (John 15: 20). i'These things I have spoken to you that in me you may have peace. In the world you will have affliction. But take courage, I have overcome the world" (John 16:33). What is this peace of Christ? "This peace of Christ," says St. Augustine, "is serenity of spirit, tranquillity of soul, simplicity of heart, the bond of love, the consummation of charity." This peace of Christ is like a radiant star in the heavens, flashing to us its bright rays of inspiration and guidance. It is a multipointed star, brilliantly beckoning us to a full possession of the peace of Christ. For in the first place the peace which Christ would set up in our hearts comes from a perfect conformit~l to the u~ill of God. He the '.'Way, the Truth and the Life" has shown us the perfect way. "Thou hast fitted a body to me," He said, "behold I come to do thy will, O God" (Heb. 10:7). "For I bare come down from heaven, not to do my own will, but the will of him who sent me" (John 6:38). In the agony in the garden He pleaded with His Father to remove the cup of suffering but added: "yet not my will but thine be done" (Luke 22:42). Thus shall you pray: ". thy will be done on earth as it is in heaven." (Matt. 6:10). The will of God is the highroad to happiness: His commands the blueprints of peace. "He who does the will of God abides forever" (I John 2: 17). As religious, we possess Christ's peace in our obedience. By obedience we put off our own wills to put on the will of God as declared to us by our superiors., to be possessed and governed by His Divine Providence by means of our superiors. "And if peace and 292 November, 1951 THE PEACE OI:: CHRIST tranquillity of mind is desired," adds St. Ignatius, "he certainly never shall arrive unto it, who has within himself the. cause of his disquiet and trouble, namely, the disagreeing of his own judgment from the law of Obedience." (Epistle on Obedience.) Secondly, Christ's peace comes to us from an unwavering trust in God's Divine Providence. For God's Divine Providence rules every-thing. Everything that takes place, happens not by chance but in accordance with the absolute or permissive will of God; and out of the circumstances of our lives, God draws, if we allow Him, an even greater good. For "not a sparrow will fall to the ground" without our heavenly Father's leave (Mr. 10:29). And "as for you" Christ says, "the very hairs of your head are numbered. Therefore do not be afraid" (Mr. 10:31). Again Our Lord says, "Therefore I .say to you,do not be anxious for your life., nor yet for your body. Your Father knows" what you need. "Seek first the kingdom of God and His justice, and all these things will be given you besides. Therefore do not be anxious about tomorrow" (Mt. 6:34). It is as if He were saying, live in the present;, love and serve God today; don't worry about the future; leave all that in the hands of your heavenly Father. St. Peter says: "Cast all your anxiety upon Him, because He cares for you" (5:7). St. Robert Bellarmine in an exhortation on the Providence of God says that this realization of God's Divine Providence will put us at complete rest. For we shall realize that God, knowing everything, is aware of what is both helpful and what is harmful to us. Conscious of God's power and His tender Fatherl~ love, we know that He will arrange everything for our good. With the Psalmist we can confidently say, "Even though I walk in the valley of death, I shall not fear" (Ps. 22). Thirdly, Christ's.peace comes to us from imitating His meekness and humility. "Learn of me," He says, "Who am meek and humble of heart and you shall find rest for your souls" (Mr. 11:29). Rest for our souls: peace, quiet of mind, tranquiIlity of heart. St. Am-brose, commenting on the causes of this lack of peace, compares this restlessness of heart to a fever which tosses us about, denying us all rest, burning within us. "This fever that afflicts us," he says, "is our selfishness; this fever is our lust; this fever is our ambition; this fever is our anger" (Com. on L. ch.4). Christ.promises us, if we imitate Him, pehce, rest for our souls. "Learn of Me who am meek": meekness controls th~ surges of anger, 293 THOMAS A. O'CONNOR Review for Religious bringing a tranquillity of order to our raging emotions. Learn of Me who am humble: humility establishes right order in thinking of ourselves. "God resists the proud, but gives grace to the humble" (Prov. 3:34). "If anyone thinks himself to be something, whereas he is nothing, he deceives himself" (Gal. 6:3). "He who humbles himself as this little child, he is the grefitest in the kingdom of heaven" (Mt. 18:4). "Unless you become like little children, you shall n. ot enter the kingdom of heaven." (Ibid.) "I therefore exhort you to walk in a manner worthy of the calling with which you were called, with all humility and meekness, with patience, bearing with one another in love, careful to preserve the unity of the Spiri't in the bond of peace" (Eph. 4:4). "Do nothing out of con-tentiousness or out of vainglory, but in humility let each one regard the others as his superiors, each one looking not to his own interests but to thdse of others. Have this mind in you which was also in Christ Jesus, who though, he was by nature God, did not consider being equal to God a thing to be clung to, but emptied himself, taking the nature of a slave, and being made like unto men" (Phil. 2:3-7). Fourthly, the peace of Christ is increased in our hearts as we become more and more unselfish, more and more Christlike. Un-selfishness cuts at the very tap'root of a thousand anxieties and frus-trations which are the bitter fruits of a life of self-seeking. We must put off our old selves to put on Christ. All selfishness must go. "Charity," says St. Paul, "is not self-seeking" (I Cor: 13:5). "For Christ did not please himself" (Rom. 15:3). Christ sought not himself in anything. "He must increase, but I must decrease" (John 3:30) must be our motto until each of us can say with St. Paul (Gal. 2:20), "It is no longer I that live, but Christ lives in me." Christ said, "My peace I give to you." In proportion, then as we are like Christ, in that same proportion we possess His peace. Fifthly, the peace of Christ floods our souls, in proportion as our hearts are filled with the love of. God and our neighbor. Christ said, "I am the vine, you the branches. As the'Father loved me, I also have loved you. Abide in my love" (John 15:10). "Do not love the world," says St. John, "or the things in the world" (I John 2:13). Again in the same Epistle, "He who does not love, does not know God; for God is love" (4:8). "No one has ever seen God. If we love one another, God abides in us and his love is perfected in us" (4:12). "And this commandment we have from him, that he who 294 November, 195 l THE PEACE OF CHRIST loves God should love his brother also" (4:21). "Jesus said, "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul and with thy whole mind.' This is the greatest and the first commandment. And the second is like it, 'Thou shalt love thy neighbor as thyself' " (Mr. 22:37). As we gaze in loving adoration at the scene in the cave of Beth-lehem, we see primarily and above all a scene of peace. It is the peace of Christ, the peace which the Prince of Peace came to give, the peace which the world cann6t give. We see that peace reflected in the kindly face of the strong, self-possessed, mild-mannered Joseph. XT~re see that peace resplendent in the radiantly pure features of Mary Immaculate. That peace was theirs when at Nazareth they heard the disap- .pointing news that a census was to be taken, that all must register, each in his own town. That peace was theirs during the long hours of that wearisome, four or five day journey to Bethlehem, to the town of David.,That peace was theirs even when they heard the crushingly discouraging "No room" as they unsuccessfully sought for shelter. That peace was still theirs when, abruptly awakened at a midnight hour by a fear-inspiring message, they hurried away to a foreign land to save the life of the Child from those who sought to destroy Him. That peace was theirs because their wills were .al.ways perfectly conformed to the Will of God, Sbedient to His every wish. 'That peace was theirs because they trusted unreservedly in the guidance of God's loving Providence. That peace was theirs because, being truly meek and humble of heart, they had found rest for their souls. That peace was theirs because they were utterly finselfish. That peace was theirs because they loved God with their whole heart and their neighbor for the love of God. "So may the peace ot: God, which surpasses all our thinking, watch over your hearts and minds in Christ Jesus" (Phil. 4:7). OUR CONTRIBUTORS ~ FATHER THOMAS, O.C.D., is novice master in the Carmelite novitiate, Brook-line, Massachusetts. THOMAS A. O'CONNOR is president of St. Mary's College, St. Marys, Kansas, and FRANCIS N. KORTH, AUGUSTINE KLAAS, and GERALD KELLY are on the faculty of the same theologate. JAMES LOCKETT is studying philosophy at Springhill College, Mobile, Alabama. 295 Secular Inst:il:ut:es Francis N. Korth, S.J. ON FEBRUARY 2, 1947, Pope Plus XII issued an Apostolic Constitution Provida Mater Ecclesia which crystallized a movement that had been developing in the Church for more than fifty years. By his action the Holy Father gave official recogni-tion to a new juridical state of perfection, namely secular it~stitutes.I In a separate article the juridical nature of these institutes will be considered. For the present let us take a brief look at the history of secular institutes. During the past century it became more and more evident that there were certain types of apostolate which could not be carried on easily by religious because of their distii~ctive garb and cloistered life. For this reason the Daughters of the Heart of Mary, an institute without common life and a di.stinctive habit, was founded in Paris about 1790. It received the decree of praise from Rome on April 29, 1853, and definitive approbation four years later on April 24. It~ constitutions were temporarily approved for ten years on May 30, 1870, with final approbation being given on June 8, 1890 (at which time the institute numbered over two thousand members). An insert in the constitutions mentioned that the institute's vows were neither public nor simply private vows of devotion. A similar organization of men, the Work of Youth, was estab-lished at Marseilles on June 24, 1821, by Father Joseph Allemand. Some of its members lived in their own homes' and engaged in vari-ous occupations in the world. There existed also other groups of a like character, such as the Virgins of Jesus and Mary (founded in 1844), the Daughters of Mount Calvary (1866), and the Sister Servants of Jesus in the Most Holy Sacrament of the Eucharist (1867). On August 11, 1889, the Sacred .Congregation of Bishops and Regulars in its decree Ecclesia CathoIica stated that societies which did not'conform to the traditional common life and characteristic garb would not be recognized as religious congregations or 9rders, but only as pious sodalities. Such a step was taken because of the 1There are three such recognized states of perfection at present, namely religious in-stitutes, societies of common life, and secular institutes. These constitute a threefold category of the juridical state of perfection to-be-acquired. This latter is not to be confused with the juridical state of perfection acquired, of which the episcopate is the example. 296 November, 1951 SECULAR INSTITUTES increasing number of "unorthodox" institutes. However, even after this decree, approval as religious was granted to the Lady Catechists (Novem~ber 21, .1907) who dress" as laywomen, and to the extern Sisters of the Congregation of the Handmaids of the Sacred Heart of Venerable Catherine Volpicelli (3uly 5, 1911) who live in the world. Similarly or~ December 1, 1916, the Sisters of Our Lady of Labor received the nihil obstat to canonical establishment. Mean: while, .in 1911 the constitutions of the Sbciety of the Daughters of Saint Francis de Sales were approved, in which it was stated that the Society was not to be considered as a religious congregation. During the first decade and a half of our present century, while the work on the compilation of the Code of Canon Law was in progress, consideration was given to this new type of institute whose members live in the world, but the time was not yet'ripe for an offi-cial pronouncement; hence the Code made no mention of them. These associations, however, were multiplying. They numbered clerics and lay persons, men and women; the lay element was pre-dominant. As the problem became more urgent, a deeper study of the ques- .tion was made. During the International 3uridical'.Co.ngress held in Rome in 1934, a change of policy was indicated "by Cardinal La Puma, at that time Secretary of the Sacred Congregation of Religious. As a result, approval of their constitutions and recognition as true religious was granted to the Work of Youth, of Marseilles (April, 1933) and to the School Missionaries of Saint Catherine of Siena (April, 1934). At that same International Juridical Congress, Father Servus Goyenecbe, C.M.F., made a fervent plea for the devel-opment and recognition of the new type of institute (Acta Congres-sus Iuridici lnternationali's (1934) IV, Rome, 1937, page 315). In accordance with a request of the Holy Father, Plus XI, the Sacred Congregation of the Council was maki.ng a special study of the problem. Under its auspices a meeting was held in 1938 at Saint Gall, Switzgrland, with Father Augustine Gemelli,' O.F.M., pre-siding. At least twenty-five associations, mostly of a lay character, took part. About the same time a detailed examination of the entire question was being made by Father Arcadius Larraona, C.M.F. (now Secretary of the Sacred Congregation of Religious) in conner-ton with the application for papal approval of the constitutions the Sisters of Our Lady of Labor. Both the Holy Office and the Sacred Congregation for Religious 297 FRANCIS N. KORTH were interested in the study of this matter. Favorable progress was reported. A special Commission for a final review was set up. The result of all these protracted labors was the above-mentioned0Consti-tution Provida Mater Ecclesia. What about the present condition of these new institutes? How many have been approved? In what countries? From various sources I have been ableto gather the following details. I believe they are quite reliable, but I cannot vouch for their perfect accuracy. Up to March, 1950, the number of applications received in Rome both for permission to establish diocesan secular institutes as well as for the decree of praise for an institute already established totaled ninety-eight. Three-fourths of the applications came from institutes of women. Of the institutes of men, tWO-fifths were clerical. Dioc-esan secular institutes already established numbered twenty-two. Of ninety-seven applications for the years 1948-1949, the breakdown as to countries was as follows: Austria 4, Belgium 4, Canada 1, Colombia 3, France 12, Germany 9, Holland 2, Hungary 1, Italy 45, Mexico 4, Poland 1, Rumania 1, Spain 8, Switzerland. 1, Uru-guay 1. Definitive pontifical approvhl has been granted to five secular in-stitutes: the Opus Dei (Madrid), the Missionaries of the Kingship of Christ (Milan), the Institute of Qur Lady of Labor (Paris), the Company of Saint Paul (Milan), and the Daughters of the Queen of the Apostles. I shall say a little more about the first four. of these institutes. In the United States a branch of the Opus Dei has been estab-lished in Chicago. Canada has at least two secular institutes: the Society of Missionary Nurses (women), founded at Montreal in 1942 by Monsignor Edgar Larochelle; ,and the Society of Lay Apostles of the Missions (24 McDougall, Ottawa, Ontario). Some other organizations reported as secular institutes include the follow-ing: Carmelites of Our Lady of Life (Avignon, France), Compan-ions of Saint Therese of the Child Jesus (Lugano, Switzerland), the Company of the Child God (Antioquia, Colombia), Disciples of the Lord (Monterrey, Mexico), Dominican Institute of Jesus Cruci-fied (Orleans, France), the Institute of Our Lady of the Way (Vi-enna, Austria), Secular Institute of Our Lady of Mount Carmel (Kent, England), the Society of Parish School Teachers (Saho, Uruguay), Teaching and Nursing Society (Lucknow, India). So much for the general picture. Now a word more about those 298 Nouember, 1~ 1 SECULAR INSTITUTES ¯ first four Secular institutes that received pontifical status. 1. Opus De[. The institute was founded in Madrid on October 2, 1928,. by Monsignor dos~ Maria Escriv~i d~ Balaguer. Its full name is Sacerdotal Society of the Holy Cross and'Opus Dei. The Sacerdotal Society is clerical, while the Opus Dei is composed of lay-men. The Opus Dei has two sections, one for men and the other for women (thi~ latter was started in 1930). The two sections are absolutely separated, so that they are really two completely different institutes, each with its own government. The Opus Dei was the first secular institute to obtain papal approval. It received the decree of praise on February 24, 1947, and on dune 16 of the past Holy Year (1950) the decree of final approbation. (To avoid confusion it might be welI to state that according to the current practice of the Sacred Congregation the steps ofapproba-tion are the following: (1) decree of praise of the institute (not merely a quasi or partial decree of praise), (2) approbation of the institute, (3) provisional approval of the constitutions, (4) possible renewal of temporary approval, and (5) final approbation of the in-stitute and of the constitutions. But probably more than one of these steps will be taken at one and the same time. In any case, with the decree of praise the institute becomes papal.) Opus Dei has as its general purpose the sanctification of its mem-bers by the practice of the three evangelical counsels and the observ-ance of its constitutions. One of its specific works is to spread the faith and encourage a life of evangelical p~rfection among all social classes or grades of society, ~nd especially among intellectuals. Members of Opus Dei are not religious, have no community life (for the most part they live in their own homes, though sometimes a number have a house in common), take no public vows, and do not wear a distinctive garb. (These are general characteristics of any secular institute.) The members live and act as other faithful in the world do. They dress as others in their own profession or grade of society. Their numbers include nobles, peasants, lawyers, business-men, doctors, professors, students, politicians, members of parliament, and cabinet officials. The. institute allows its members perfect free-dom in their professional work, financial activities, social or political doctrines, and in similar matters, provided of course that they act in conformity with Catholic faith and morals. Charity plays an im-portant role in the spirit of this institute. The members are to live in the world without being of the world. Hence they carry on the 299 FRANCIS N. KORTH Ret~iew for Religious apostolate also in quarters which are banned to priests and religious. The Spanish Opus Dei was built around a core of university stu-dents. Groups of one hundred were formed. Some lived in their own homes, going daily to their office or professional work. The Spanish Opus Dei has received permission to work in all parts of the world. It spread to Ireland, Italy, Mexico, and South America, and has a branch in Chicago. 2. Missionaries of the Kingship of Christ (Milan). This or-ganization was. founded on November 19, 1919, by a grgup of ¯ twelve young women who were Franciscan tertiaries. Directed by Father Augustine Gemelli, O.F.M.~ the society under the above title spread throughout Italy as if merely a branch of Franciscan tertiaries. In 1945 papal approval as a canonical pious association was received and the statutes were approved for five years. Having developed ac-cording to the pattern required for secular institutes, the new institute received papal approval (decree of praise and a15proval of its new constitutions for three years) on July 12, 1948. That made it the second secular institute so approved. It numbers about two thou-sand. In its ranks can be found doctors, nurses, government emr ployees, and members of the I'talian.Chamber of Deputies. The two principal purposes of the institute are the sanctification of the members through striving after evangelical perfection, and zeal. in starting new apostolic works or promoting established ones. In particular and in conformity with the internal disciplne of the insti-tute and of the other works in which they are engaged, the members should be active in Catholic Action, assist pontifical and diocesan apostolic works under the direction of tl'ieir superiors, and take part in other apostolic works. The Franciscan spirit is the guiding light of the institute. 3. Institute of Our Lady of Labor. This French secular insti-tute was ~he third to receive papal approval. It was founded as the Sisters of Our Lady of Labor in 1904 at Lyons, France, by Miss Rochebillard under the direction of Father Anthony Eymieu, S.J. It had received the nibil obstat to canonical establishment as a religious congregation on December 1, 1916. The actual establishment was made by the Archbishop of Paris, Cardinal Amette, on October 31, 1917. The organization had two sections: one leading a common life in houses of the institute, and the other living in their own homes in the world. The present secular institute has a motherhouse in Paris. 4. Company of Saint Paul. This institute was founded on No- 300 THE WAY OF SIMPLE LOVE vember 17, 1920. Its purpose is the social apostolate. On June 30, 1950, the decree of praise was bestoWed. So much for the numerical data. As to the types of apostolic work in which secular institutes are engaged, there is great variety. Catholic Action, social work, helping pastors, carrying on the apos-tolate in various professions and jobs are some general categories. The constitutions of each institute would have to be consulted for its specific works. A concluding word. To avoid inopportune restrictions on the development of secular institutes, the Sacred Congregation of Reli-gious has refrained from issuing complete and definitive norms for these new institutes. Aside from the essentials, therefore, the matter is still in .the process of settling down and jelling. There are prob-ably a good numbgr of'organizations which are gradually adapting themselves to the broad outlines given for secular institutes in the Provida Mater Ecclesia. The 'N X/'ay of. Simple Love James Lockett, S.J: WE MUST NOT be disturbed at what goes on beyond bur wills outside the inner recess of Our hearts. At times our lower nature will be disturbed by anger, at other times pride, at other tim~s carnal love, at other times sickness, at other times vain-glory, at other times love of our opinion; at times combinations of these at once; and at times the lower nature will be at peace. But we do not have to wait for these respites to love God. Amidst all these things the one who loves God should joyously and peacefully live with God in his heart. These things--they come and go, boil up and die away, but our life need not be one of turmoil. It should be hidden with Christ in God. And it would seem to me that the way to fight all these things is essentially the same, namely, the way of simp.le love. Let them come and go! What difference does it make? We should glory in our infirmities, for when we feel weak, then we should be strongekt of all, because then we may all the more confi-dently and easily place all our strength where it belongs, in Gbd who is our All. By the why "~'f simple lov~ in fighting alltemptations I do not 301 JAMES LOCKETT mean to say that those spiritual writers are completely wrong when they say we should fight temptations against purity by a course oppo-site to that which we use against pride, because the courses of action they advise seem all right in both cases. But I say that they are wrong in saying that they are opposite courses, thus needlessly and harmfully complicating oub lives; really the methods they give are essentially the same" course in either case. Are we tempted to im-purity? Go away from it to the infinite Good. There we shall begin to see the greater value of the true Good and after a while the storm shall pass and the One Good shall draw us away from the other "good." Are we tempted to pride? Go away from it to the infinite Good! There we shall see the truth and the beauty and the wondrousness of humility and how b~r loving our nothingness we possess infinity. And after a while the storm shall pass and the One Good will draw us from the other "good." Are we tempted to love our opinion inordinately, are we tempted to desire not to feel bad? Whatever we are tempted to, we can go away from it to the Truth, to the infinite Good. We must put our life there, hidden with Christ in God. See how simple our life should be! It is the way. of simple love. All these complications do not represent the Spirit of our Master, flowing from the gospel. I do not mean when I say "go away to the infinite Good" that we can feel Him whenever we wish. Rather I mean in simple little peace we must unite our wills to Him, Whd "dwells in our hearts, and in simple little faith look toward Him, and He will do the rest. Perhaps soon He will make the storm stop, per-haps He will let it last a while. It doesn't matter. Storm or no storm, we will be pleasing Him and making Him smile, and we will be protected in His arms. So you see, life should not be complicated but simple. It~ is not our Lord's will that we go through the pilgrimage without the devil and our lower nature acting up. How else could we merit so that we may be eternally near Him and possess Him? But let us, in little simple love, glory in our infirmities and while using what legitimate natural means we can to shu~ the devil's mouth, trustingly go away to Jesus and Mary, living away from all these things in the interior of our hearts, where the inmost will which we can always control lies. Then the devil and our lower nature will never hurt us no matter how hard they tug at our wills, but we will increase in sanctifying grace and in our power against them along the simple road of peace. 302 Current Spiri!:u l Writing Augustine Klaas, S.3. ¯ From La Vie des Communaut~s Retigieuses-- THIS Franciscan pubIication devotes its February 1951 number to a practical summary of the first International Convention of Studies.on the States of Perfection. It was held in Rome, from November 27 to December 7, 1950, and was attended by a large number of eminent priests and religious from all over the world. After Pope Pius XII's introductory letter of approbation and direction, and the last part of Cardinal Micara's opening discourse on the ,exigencies of modern times and how religious institutes are to meet them by reforms and adaptations, VCR gi4es an outline descrip-tion of the various sessions of the convention. The general division of the topics on the .program was threefold: (1) the renewal and adaptation of life and discipline in the various states of perfection; (2) the renewal and adaptation of the states of perfection with reference to the instruction and training of members; (3) the renewal -and adaptation of the states of perfection in their ordinary and extra-ordinary apostolates. As was to be expected, the speakers and ~ctive participants on the program were mainly members of religious insti-tutes, but there were also quit~ a few diocesan priests and some lay-men. No nuns were on the speakers' list. VCR then prints a section ot: the final aIlocution of Cardinal Micara, the closing discourse of Pius XII on the concept of the reli-gious life, and lastly the Apostolic Constitution Sponsa Christi. I confine myself here to expressing the concluding remarks spoken by Most Reverend Arcadius Larraona, C.M.F., secretary for the Sacred Congregation for Religious, and the resolutions of the convention, ¯ formulated by the Capuchin, Father Agatangelo da Langasco, secre-tary of the convention. This information in VCR I supplement from L'Osservatore Romano for December 9 and I 0, 1950. Father Larraona states that one of the objectives of the conven-tion was to neglect no facet of the subject, thus giving the convention a note of universality. This objective was achieved. Certain results he says, have already been attained. The proceedings of the conven- 303 AUGUSTINE KLAAS Reoieto for Reliqious tion, which are to be published later, will give an account of many other good results. Of the greatest value was the' attachment of reli-gious to and union of mind and heart with the Sovereign Pontiff, the highest superior ot? religious, who grants the status of public law to each religious institute (Canon 499, no. I). Also in evidence was the union of thought, affection, and intention of religious with the local bishops in activities of a local naturg; and finally, the under-standing, union, and mutual collaboration of religious with the dioc-esan clergy. The autonomy of every religious family is necessary for its development, its discipline, and its usefulness, but exemption with regard to external things may be interpreted more or less strictly, depending on the nature of the work being done. Catholic Action must be aided and supported, but within the limits of religious discipline. Religious must engage in Catholic Ac-tion according to the general and special directives of the Holy See. Using these directive.s they must also animate their own particular associations. The adaptation proposed by the convention must rest on a solid foundation, namely, on the primacy of doctrinal and ascetical values in the ideal religious life. This primacy has two basi~ pivots: the toows, about, which revolves the whole of religious asceticism; and common life in both its material and formal senses. Also, the internal forum has the primacy over the external. Superiors must understand that confidence in them is not imposed from without but inspired from within. There is another primacy, the primacy of the specific purpose of each religious family, with its consequent fidelity to what is essential and adaptability in what is only accidental, This specific purpose must be re-thought and re-lived according to modern times. The .adaptation of the apostolate necessarily implies co-ordination with the diocesan clergy and with local organizations. The resolutions of the convention, read by Father Agatangelo, are as follows: 1) that an effective c~usade be organized to. preach the 3ubilee now extended to the whole world; 2) that afterwards there be established in Rome a bureau of co-ordination between the diocesan and religious clergy; 3) that a center for the training of spiritual directors and spir-itual masters (such as masters and mistresses of novices, etc.) be set up; 4) that a center of literary studies be founded to train teachers 304 ~Novernber, 1951 CURRENT SPIRITUAL WRITING for the schools of r~ligious; 5) that, for the purpose of, putting into practice the resolutions and adaptations of the convention; there be more frequent and regu-lar contact between religious superiors and the Sacred Congregation for Rel~gious, and that conventions within the various religious fami-lies be encouraged; 6) that, to preserve union and fraternity, there be instituted a liturgical Feast"of all the Holy Founders; 7) that there be a greater exchange among religious of certain elements of particular law, such as administrative experiences, law practices, and the like; 8) that there be published additional volumes of the Collectanea $. C. de Relioiosis and that pontifical documents on the subject of adaptation be collected; 9) that a s~udy institute of prac6cal administration be inaug-urated under the auspices of the Sacred Congregation for Religious; 1.0) that in all humility the Sovereign Pontiff be asked to issue a solemn document condemning the errors which are being spread con-cerning the state of perfection and giving clear and precise directives for the desired adaptations. From SuppHment de La V~ie Spirit~telle-- The S~ppl~ment for February 15, 1951 gives the content of three interesting reports to the Convention of Religious in Rome, men-tioned above. These reports will be reprinted later on inthe Acta of the convention. They contain practical examples and suggestions for the renewal of the state of perfection and its adaptation to mod-ern times. While the authors have in mind primarily the religious of France, perhaps also thos~ of Europe, yet many of their observations have a much wider if not universal application. At any rate, these rep.orts give a good idea of some of the things discussed at this all-" important assembly of religious, convoked under the auspices of the Sacred Congregation for Religious at the bidding of the Pope. I~t should be noted that these are merely samples of many reports made to the convention, and digesting them here we are not necessarily ex-pressing approval of all the suggestions. The first report is by Father A. PlY, O.P., co-editor of La Vie Sloirit~elie, and has for its subject renewal and adaptation with spe-cial reference to government of religious and the observance of the,. 305 AUGUSTINE KLAAS Rev[eto for Religfou~ vows. Before presenting his suggestions f.or adaptation, Father PI4 lays .down three important principles which he thinks should be guides in this delicate matter: 1) The main objective sought is a renewal of "spirit, or rather a re-vivifying of the letter of the law by the spirit. Changes of" consti-tutions and rules are something entirely secondary, and should be confined to points of secondary importance. 2) Old established orders and congregations are not to be replaced by certain new forms of the religious state which have appeared in recent years, or by secular institutes. However, some elements of these new types of religious life can be beneficial, if adopted and ap-plied prudently by the older orders and congregations. 3) Adaptation and renewal refer only to means, not to ends. Mod-ern times and conditions require the use of certain specific means and not of others, which may have been more practical in other times and circumstances no longer obtaining. Suggestions Affecting Gooernment Wth these three general principles in mind, Father PI~ makes five suggestions of adaptation and }enewal affecting government a'nd the laws of religious institutes. 1) Cloister. Contemplatives should retain their cloister essen-tially just as i~ is. On the other hand, institutes that have the active apostolate for their purpose, particularly of women (e. g. teachers, nurses, catechists), would profit greatly by the removal or modifica- ' tion of what is called "semi-cloister," and thus be able to accomplish more efficiently the apostolate for which they. were founded. In this connection may be mentioned the religious habit, which separates the religious from the world. There is no thought of suppressing this distinctive reIigious gar.b, but some habits, especially of nuns, could be simplified, in order to put them more in accord with poverty and with present circumstances, notably in mission countries, and also "better adapted to local conditions and climate. Furthermore, visits with the family are today looked upon with less severity than for-merly, as opportunities of parents to visit their children in religion become more frequent and the parents themselves became a part, as it were, of the religious community of their children. Also visits to parents are more readily granted, so that religious may fulfill their filial duties. These trends seem to be in the right direction. 2) Fraternal Charitg and Common Life. There is a greater de-mand today among religious for fraternal charity and common life, 306 November, 1951 "CURRENT SPIRITUAL WRITING manifested by sharing responsibilities, apostolic work and those unsougl~t-after tasks done for the common good, and more particu-larly by rediscovering the fruits of common fraternal charity in the conventual Mass and Office in choir. 3) Coadjutor Brothers and Sisters. The dearth of vocations to be coadjutors of various kinds has focused attention on the two "classes" of religious. Some congregations have abolished their co-adjutor group outright, while more try to reduce to a minimum the" differences between the two classes, on the points of religious habit,. prayer, training, and even work. 4) Government and Formation ot: Religious. Religious are being trained more and more for positions of responsibility and gov-ernment. In certain places local superiors, summoned to the mother-house, are instructed for a month in the duties of their new office. Masters and mistresses of novices are taking special courses designed to help them solve the problems of their office. Likewise, religious subjects are being educated and formed more and more by means of special classes, conventions, and institutes for religious. Also a fine spirit of collaboration on common projects is being shown by the various religious orders and congregations. 5) Physical and Mental Hygiene. Cleanliness has been im-proved, the means to it better provided for, and pe[mission to use the means is now granted more liberally than in former times. Present-day city life and various social upheavals seem to have serious reper-cussions on nervous balance and stability. More sleep is required and adjustments are being made along this line by religious. The hour of rising and retiring is aIso being set more in accord with modern customs. Contemplatives and the novices of active institutes are being granted occasions for relaxing the nerves. Physical exercise every day, as well as more strenuous games during recreation, are being intro-duced, as also periods of manual work, and entire days of relaxation. Vacations for strenuous workers have been found helpful. To be praised is the heroism of some superiors in refusing to accept new missions, new fields of labor, etc., when their subjects are already overl~urdened and taxed to the limit. Such over-worked .religious cannot do their tasks well and, what is mbre serious, suffer spiritually because ,they cannot do the prayer and spiritual exercises prescribed by their constitutions, thus failing victims of an unwise "activism." Regarding the Wows Father PI~ then takes up the three vows, after first saying a word 307 !~UGUSTINE KLAAS Reaieu~ for Religious about religious discipline. Young people ~oday have a high regard for sincerity. Empty conformity and routine, external action that is not .the spontaneous expression of a deep, personal, religious life,. seem odious to them. Hence, when the material practice of a minor rule becomes a serious breach of its spirit and of charity, generous youth is shocked. Although this desire in the young for "truth". must be purified, still it does have its origin in the Gospels. Hence, some novice-masters are training their charges by showing how each rule and observance is really linked up with the Gospels. This is something very opportune today. Also, it is a sign of a deep under-standing of, the rule that some communities no longer consider it necessarily a sacrilege to suggest a change or modification of their constitutions. Certai'nly wisdom and holiness are required to make such changes but it is not wisdom and holiness to refuse a priori any change whatever. This is more in evidence still when there is ques-tion ¯ of the custom book. Some recent religious congregations" of women, for fear of becoming frozen to their custom book, ,have stipulated in their constitutions that they will have none at all. Many others are seriously revising and adapting their custom books to present circumstances. 1) Vow of Pouertq. The most serious problems of adaptation today concern the vow of poverty. Economic conditions in the world have so changed and developed that poverty itself and the con- ~cept of poverty are not the same any more as they were in former cen-turies. Poverty is essentially a liberation and an imitation of the poor Christ, but it must also conform to poverty as it is really prac-ticed by the poor. H~nce there are trends towards sharing the inse-curity of tl~e poor, towards living in smaller communities and thus avoiding large buildings, which give the impression of wealth, towards doing as the poor of the vicinity do, for example, by sending the sick to the hospital and even to the common wards in the hos-pital. Contemplatives in particular are facing acute financial diffi-ties at present and they are solving them b'y doing work for which they are paid. These problems of poverty are being carefully studied. 2) Vow of Obedience. The reproach is sometimes made that the vow of obedience promotes childishnes and, immaturity, that it does not allow for a proper "development of personality." However that may be, it is true that obedience must be solidly grounded dog-matically, the judgment must be rightly formed, and the virtue of prudence must be exercised. Obedience should be a school of ma- 3O8 November, 1951 CURRENT SPIRITUAL WRITING turity. Obedience is a holocaust, but not less a human act. 3) Vow of Chastity. There is scarcely anything that could be changed here. Considerable !mprovement has been made in giving young religious before their vows the necessary information on this subject, psychological more than anatomical. This instruction is not complete unless there is filso given young religious sonde idea of the Christian beauty of chastity and its exceptional value as a means to perfection. Of Spfritual Means In the second report Father Reginald Omez, O.P., makes some pertinent suggestions on adaptation and renewal in the realm of spir-itual means. 1) Vocal and Mental Prayer. In recent years the faithful have come more and more to understand and appreciate the liturgy. They are gradually centering their devotion on the Mass and Office. Often they actively participate in the Mass. Religious must not obstruct but rather co-operate and join in this return to the great traditional devotion of the past, and hence they should adapt their customs accordingly. Making use of the vernacular: shortening the long vocal prayers, choosing prayers of significance,--these are the things they must do, rather than continue monotonous, endless repetition ° of litanies, Paters, and Aves. ¯ The Office of the Blessed Virgin or the Rosary with its.mysteries is a good substitute for long, vocal prayers whose content belongs perhaps to another age. Mental prayer must always' be emphasized, but it should be given a more doctrinal con-tent. There is a happy return to the Holy Scriptures and the liturgi-cal books for mental prayer. " Su'rely improvements can be made on the questionable practice of reading aloud'the points, of meditation from a book, a relatively recent practice among religious. 2) Examination of Conscience. Today there is some opposi-tion to the examination of conscience among young religious, who consider self-examination something morbid, egocentric, and harm-ful. They dislike certain outmoded formulas Of examination; they detest casuistry and moralizing. They like to follow the inspiration of the moment; they say it is the intention and the charity perme-ating the act that really count and all the rest is of little importance. The examination of conscience must be retained, but the manner of doing it can be brought more up-to-date and improved by making use of the light of modern psychology and customs and by employing the better understanding we have today of modesty, humility, obedi- 309 AUGUSTINE KLAAS for Religious ence, and other virtues. 3) Mortification and Penance. Penance and mortification will always be necessary means for holiness and for the apostolate. They cannot be entirely replaced by the apostolate. However, certain types of corporal penances, seem to be no longer adapted to piesent-day temperaments or living conditions. Physically the young today are capable of great effort and fatigue when urged on by various motives, such as war. It is on the mental and nervous side that the modern tempo of life takes its toll. For this reason, more sleep is needed. Penances, therefore, that would impair mental hygiene or harm the nerves should be avoided. Also, some forms of penance are consid-ered more or less silly by the young today or at least hard to {~nder-stand. For these, others should be substituted that are more in con-formity with the generous spirit of the youth of today: for example, the giving up of certain bourgeois comforts among religious, com-forts which were suitable to another age. Furthermore, young men, used to army life, are sometimes surprised and scandalized by the soft 'comforts and conveniences found in religious houses, things that they had long ago given up. It seems that modern penance sb, ould be in the direction of work for others, manual labor, especially the menial tasks of doing the dishes, etc., where there is little risk of the sort of pride that often goes with spectacular and attention-draWing penances. 4) Retreats. Retreats are very much needed today, as well as days of recollection. .It seems that they should not be overburdened with too many exercises, but that there should be more time for the personal task of reflection and contemplation. 5) Recreation. Recreation must relax the nerves. Religiotis given to a sedentary life must be allowed suitable athletic games to exercise their muscles. Many dit~iculties of health, morality, and sp'irituality arise from the lack of normal physical development. Modern inven-tions, such as movies, radio, and television, can be used prudently for recreation, instruction, and information. Of course, the religious spirit must not suffer from these things; hence, superiors must be vigilant to correct abuses. A Year of Transition The third report is made by Father Daniel Albers, O.M.I., who suggests for all active apostolic orders and congregations a year of transition from the quiet life of the seminary to the busy ministry. This year would be the equivalent of the tertianship of the Society of. 31o November, 195 l CURRENT SPIRITUAL WRITING Jesus and. of similar practices, in some other religious institutes. The objective of such a transition.period of time would be a deepening of the spiritual life and, under experienced direction, a gradual intro-duction to the life of the apostolate. It is applying to religious com-munities what Pope Plus XII has recently suggested for the diocesan priesthood in the Encyclical Menti Nostrae and has himself put into practice by founding' the seminary of St. Eugene in Rome. Another desideratum is that after four or five years of the ministry the young priests be brought together once more to reflect on their spiritual and apostolic life in.order to balance and deepen both. These first years of the active ministry are extremely important ,and often set the pat-tern for the rest of life. From Reoue des Communautds Religieuses-- In the June-August (1949) number of this Belgian magazine for religious there is an opportune article by a superior general of a congregation of women on'the relations that should obtain between religious and the lay women who share their works of charity and education. An insufficient number of vocation's and tile multiplication and expansion of religious works make the present elnploying of layfolk a necessity. These lay helpers are not a necessary evil, nor persons to be merely tolerated, since they can make a real dontribution, sup-plementing the work of the religious themselves. Rather the hiring of lay help is somethng good and in accord with the Holy Father's call to Catholic Action. Religious are giving lay women an oppor-tunity to heed that call. How bring about a close collaboration between religious and lay women employees? First of all the latter must not be too numerous, since the work must retain its exterior and interior character as an institution conducted by rehglous, Lay helpers must also be carefully chosen. They must be competent, something not always indicated by the adademic degrees they may have. Their morals must be above suspicion, their practice of the Catholic religion active. They must have or learn to ,have a sense of responsibility, be supernaturally zealous and self-'sacrificing in their .work, humble, submissive to the regime of the institution, and prudently .a.postoli.c. The religious making the selection, must never, through a mistaken sense of charity, sacrifice the common good to. the particular. 311 AUGUSTINE KLAAS Review ~o~ Religto,,s What are the duties of religious towards the lay helpers who share their work? Lay helpers are not underlings, but ~olleagues. They are not under the Sisters but at their side. Therefore, they should be treated with every regard that religious would wish for themselves--with politeness, friendliness, charity, tact, etc. Reli-gious should see tO it that their associates receive from others the respect, obedience, and good will due them-. Their quarters, dining-room, and the like, should be clean, have at least a minimum of com-fort, and even a little beauty. They should give lay helpers material assistance. The author is not speaking here of obligations in justice--that is taken for granted --but over and above this religious should exercise a spirit of sisterly charity, especially in little things and in the manner in which they deal with them. If they show this charity, their helpers will spon-taneously and generously offer themselves f6r extra work: for ex-ample, as substitutes for religious, impeded from thei~ tasks for one reason or another. ' Religious owe lay helpers intellectual assistance. Teachers meetings, personnel meetings, discussions, etc., must be well organized and directed, so that they may benefit all by practical, definite con-clusion~. Suitable books, magazines, newspapers should be put at the disposal of lay helpers. Their opinions and ideas should be re-spected and humbly adopted if they are good and apropos. There should be no narrow-mindedness amorig religious as t'o whose influ-ence should predominate in the school or hospital. Neither should compete for influence, but both groups should work together in a great spirit of active Cfiristian,charity. Religious owe lay helpers moral and spiritual assistance. This is done mainly by the charitable way they do a service, for instan'ce, give a book, or some information, or a word of encouragement. They should visit a lay helper who is ill and also her sorrowing fam-ily. Much good can be done by a smile, a word here and there, a bit of advice given opportunely. They must never be too busy to give a friendly welcome .to lay helpers, even though it distracts from work and causes them to lo~e the trend of thought for a moment. A cer-tain holy religious used to say to every knock at the door: "The ,Be-loved is never disturbed." Another way to assist lay help morall!y is to furnish them an opportunity for a retreat. Conclusion: there should be union in charity, team-work in humility, joy in sacrifice, and forgetfulness of self. This is the pro-gram of the Master, a sure pledge of success. 312 November, 1951 CURRENT SPIRITUAL WRITING From L'Osservatore Rornano~ In the February 4, 1951 number of L'Osservatore Romano ap-peared an important article entitled "Christians, be more prudent!" Written by Monsignor Alfredo Ottaviani, the Assessor of the Holy Office, it is a plea for greater prudence in judging favorably certain extraordinary religious phenomena seemingly widespread today. It is a message of particular significance for religious, whose guidance in these matters is often sought by the faithfql. No Catholic, he says, denies that miracles are possible and do take place. They have a purpose, have been in the Churdh from-the beginning, and do actually occur today. But they must be strictly authenticated, or they will discredit true miracles. Christ himself warned: "False christs and false prophets" ~¢ill arise who "will show great signs and wonders, so as to lead ast'ray, if possible, even the elect" (Matthew 24:24). Hence, it is the right and duty of the Church to pass judgment on the truth and riature of events and reve-lations which are claimed to be due to a special intervention of God. True children of.the Church will submit to this .judgment. Fifty years ago'the Church had to warn against scientism and positivism, which scoffed at these so-called superstitions of the dark ages. Today, the tendency is in the other direction: people are too credulous and uncritical in their judgmen't of extraordinary hap-penings. They hanker for and run after these things even though they may not at the same time be practising Catholics. Sometimes persons ignorant of the Creed pose as ardent apostles of this sort of religiosity. They even criticize and condemn the ecclesiastical au-thorities for not enthusiastically running along with the crowd. The obedience of Catholics in this matter too often leaves much to be desired. Monsig.nor Ottaviani cites some recent deplorable instances of credulousness in Italy, France, Belgium, Germany, and the U. S. A. (Necedah). These errors and aberrations are not surprising if we remember that religious sentiment has also felt the effects of original sin. There-fore, religious sentiment, to be sound and useful to man, must be guided by reason, nourished by grace, and controlled by the Church. I quote the following important passages from the London Tablet's (February 24, 1951) translation of this document: "The period through which we are passing stands between one of two excesses: open, inhuman irreligion or unbounded, blind re- 313 AUGUSTINE KLAAS Reuieto /: or Religious ligiosity. Persecuted by the supporters of the first and compromised by those who uphold the second, the Church does nothing more than repeat her maternal warning. But her words remain unheard amidst denial on the one hand and exaltation on the other. There is no doubt that the Church does not wish to cast the wonders which God works into the shadow. She merely wants to keep the faithful watchful concerning what comes from God and what does not come from God, and Which can come from His and our adversary. The Church is the enemy of the false miracle. "A good Catholic knows from his catechism that th~ true reli-gion rests in the true Faith, in Revelation, which ended with the death of the last Apostle and has been entrusted to the Church, its interpreter and custodian. Nothing else necessary to our salvation can be revealed to us. There is nothing more for which we must look. We have everything, if we wish to make use of it. Even the most accredited visions can furnish us with new motives for fervor but not with new elements of life or doctrne. True religion abides essentially, apart from in the conscience, in the love of God ~ind the consequent love of our neighbor. And, more than in acts of wor-ship and rite, the love of God consists in doing the will of God, obeying His commandments. This is true religion. "A good Catholic knows that in the saints themselves the nature of sanctity is not composed of the preternatural gifts of visions, prophecies, and wonders, but in the heroic exercise of virtue. That God should in some way authenticate holiness by miracles is one thing, but that holiness consists in performi.ng miracles is another. We must not confound holiness with what can be and is, as a rule, an unmistakable sign of holiness, but not always sufficiently clear so as not to need the necessary supervision of religious authorities. "On this point the teaching of the Church has" never been equivo-cal. The man who turns back to events of dubious interpretation rather than accept the word of God loves the world more than God. Even when the Church authoritatively canonizes a saint, she does not by this act guarantee the preternatural character of all the extra-ordinary facts connected with his life. Still less does she approve all his personal opinions. By the same token she gives even less guaran-tee to all that is written, often with unpardonable levity, by biogra-phers with more imagination than judgment. "We repeat that in order to be religious, it is necessary to be so in proper fashion and as a matter.of duty. In order to be good Cath- 314 November, 1951 CURRENT SPIRITUAL WRITING olics and devout people we must act with all the attention" with which we act when applying ourselves to the most serious things of life. Incredulity 'is just as harmful to the sincere believer as credulity. True, it is not everyone wh6 can form his own opinion on every point. But what are the Bishops and the Pope for? "It is a strange thing: no novice would dare to buid a house by himself, tailor his own clothes, make himself a pair of shoes, or cure himself of a sickness. Yet when it is a question of religious life, people reject all authority, refuse to place any trust in it, even distrust and disobey it (vith impunity.'. "For the last ten ~ears, while the religious authorities have re-mained hesitant, the people have acted hastily and busied themselves with wonders which, to say the least, have not been verified. Speaking honestly, we must admit that such events may be expressions of natural religious enthusiasm. But they'are not Christian events, and they give a frightful pretext to those who are out to discover at all costs the infiltrations and survivals of paganism and superstition in Christianity, especially Catholicism. Just as wrongdoing may in-sinuate itself in our daily lives, so may error insinuate itself into one or the other individual Catholic, a thing which causes no wonder to those who understand what man is. But just as sin must be recog-nized as sin if we would free ourselves from it, so too, in the case of error, we must recognize it as such. Just as the Church has the power to forgive sins, so has it also been commanded by God to redeem us from error. "Let Catholics hear the word of God which the Church, and the Church alone, preserves and repeats whole and incorrupt. Let them not run like sheep without a shepherd after other voices seeking to drown the voice of God when it is true that they oppose the voice of the Church. We have Holy Scripture, we have Tradition, we have the Chief Shepherd and a hundred other shepherds next door to our homes. Why should we offer the spectacle of fatuousness or un-healthy exaltation before those who oppose and despise us? 'Chris-tians, be more prudent,' wrote Dante in his day. 'Do not be like feathers that bend tb any wind.' The great poet urged the very same reasons that we give today: 'You have the Oldand the New Testa-ment, and the Shepherd of the Church to guide you.' Dante's con-clusion, too, is the same as ours: 'This is sufficient for your salva-tion' (Canto V, vv. 73-77)." 315 I-low !:o Think and Ac : about the Race Problem Gerald Kelly, S.J. THE title of this article was suggested by the simultaneous recep-tion of two pamphlets: How to Think about Race, by Louis J. Twomey, S.J.; and Fi:tg Wags to Improue Race Relations, by Frank A. Riley: The word "problem" 'is not in either pamphlet title, but the fact of a problem is very much in both author's minds; they wrote their pamphlets to help solve a problem. Both pamphlets refer explicitl~) to the Negro problem, but their content applies equally to the problem of discrimination against other minorities, such as the Mexicans, the Japanese, the Chinese, and so forth. My remarks will also be directed to the Negro problem, but they too can be applied to the other problems. The Problem In thinking about the race problem, the first thing to do is to recognize that there is a problem. Some people believe--or would like to believe that there is no problem. When you mention the Negro problem to them, they look puzzled, raise their eyebrows a bit, and ask icily, "'Is there a Negro problem?" Others admit the prob-lem, but explain it very simply by saying: "There would be no prob-lem if the Negro would keep his place." (These, incidentally, do not say "Negro.") No unbiassed and even moderately well-informed person can fail to see that we have a race problem--or, to be more specific, a Negro problem. And it consists not in the fact that the Negro will not keep his place but rather in the fact that white people will not let him have his place. The two-volume work, An American Dilemma, by Gunnar Myrdal, is a scholarly, factual proof of the ex.istence of the problem. And hundreds of books, pamphlets, and articles that have appeared within the last decade or two give further evidence, not only of the existence, but of the magnitude of the problem. To see that we have a Negro problem, one has but to consider what ought to be and what is the status of the Negro in the United 1B0th pamphlets are published by The Queen's Work, 3115 South Grand Boule-vard, St. Louis 18, Missouri. 316 THE RACE PROBLEM States. There is always a problem when the is falls below the ought to be. There is a problem in our personal spiri,tual lives when our conduct fails short of our standards; there is a problem in our social order when the income of the working man is not what it should be; and there is a problem in millions of personal lives and in the social order of the nation when an entire race is daily accordei5 a treatment that is contrary to the laws of God and of the nation. What ought to be the status of the Negro? Like other men, he has a human nature and he is destined, through the providence of God, for heaven. This common nature and comm6n destiny should unite men. By reason of their' common nature and common destiny they are one family. This unity is expressed through love in the natural order, and in the supernatural order through charity. And love (charity) expresses itself through kindly thoughts, prayers for one another, words of courtesy, mutual co-operation, helping one another in need, and so forth. This bond of love joins all men; the commandment of love knows no distinction of race. Like other men, the Negro is a human person, a distinct indi-vidual; and by reason of his human personality he is the subject, not only of duties, but of inviolable rights. He has the same right as other men to say "mine," and to have what is his respected .by other men. He has the same right as others to worship God. He has a right to life and liberty as long as he is not proved guilty of crime. He has a right to equality of opportunity to make a decent living, to develop his talents, to marry and provide for his family, to enjoy recreational facilities, to have his share of honor, and so_forth. These rights, conferred by God, are confirmed by the law of the nation when it makes the Negro an American cil~izen. And to these rights, the nation either adds civil rights or guarantees equality of opportunity in ob-tai~ aing civil righti. What is the status of the Negro in the United States? He is segregated--forced to live apart from the white man--and thus the law of union is violated; he is discriminated'against--treated as an inferior--and thus the law of equality is violated. His life is les.~ secure than the white man's; he has less opportunity to obtain the 'necessities and comforts of life. He is more readily arrested and more easily convicted. On one streetcar he finds a sign, "This space re-served for our colored patrons"; on another, where no printed sign is displa~'ed, he finds "unwelcome" written on white faces. While traveling he has difficulty getting proper acco{nmodations and even 317 GERALD KELLY Reoiew for Religious getting food. .He must say "sir" to the white man, but he is called, "Johnny," "Doc," or "uncle." His house is a menace to his physi-cal well-being, and his congested surroundings are a greater menace to his soul's welfare. When he tries to move to another neighbor-hood, he is repelled by violence, thwarted by restrictive covenants, or humiliated by the exodus of prospective white neighbors who flee him as 'they would a contagion: He sees his children denied educa-tional opportunities, his wife and mother denied the courtesies ex-tended to other women. Even in his worship, he must have a "spe-cial" church or a "special" place in the white man's church. These and scores of other insults, humiliations, frustrations, are the daily fare of the American Negro. Not that all the abuses are practised eveiywhere and by everyone; but the general pattern is so common, even in the North, that some.unprejudiced scholars do not hesitate to call it our greatest national scandal. It is not an acci-dental pattern; it is a calculated system of oppression and contempt. Perhaps the scholars just referred to were not conscious of the theological meaning of "scandal," but Catholics should be definitely° conscious of this. Theologically, scandal is an occasion of spiritual harm to the neighbor. Scandal is very seriously involved when white Catholics practice racial segregation and discrimination; because their conduct makes it very difficult for Negro Catholics to preserve the faith and well-nigh impossible to convert Negroes to the faith. There can scarcely be greater scandal than this. From what I have written (which is just a brief repetition of what has been said and written often and more forcefully by others) it should be evident that we have a problem. Despite. the fact that recent years have witnessed a strong trend against discrimination and some improvement in the status of the Negro, his condition is still not what it ought to be. He is still l~he victim of a policy which was described in a report issued by the Sacred Congregation for the Propagation of the Faith as a "grave derogation to the Christian concept of the individual's inherent dignity.''2 This policy involves contempt, hatred, and scandal. And the responsibility lies not with the Negro victim, but with the white people who either willingly perpetuate the policy or negligently refuse to do what they can to stop it. 2The report is printed in pamphlet form under the title The Catholic Church and Neproes in the United States. It can be obtained from the Catholic Interracial Coun-cil of Chicago, 21 West Superior Street, Chicago 10, Illinois. Five cents for single copies; four cents each for 100 or more: special rates on orders for 1000 or more. 318 Not~ernber, 1951 THE RACE PROBLEM How to think about the Negro problem? I said tl~at the first thing to do is to recognize the problem. A second thing'is suggested by another statement in the ~eport of the Sacred Congregation for the Propagation of the Faith. The report says that the "thought of a wide, general conversion of the Negroes to the Catholic Church is an illusion until and unless the attitude of American Catholics-~clergy and laity--is cornpletelg purified of approval of the segregation pol-icg or of the many deprivations of educational opportunity, of fair employment, and of decent housing that arise as a result of it." The words I have italicized indicate the second step in thinking cor.rectly about the Negro problem: we must disapprove of the segregation pol-icy, which is, in fact, a colossal violation of, justice and charity. Such disapproval, incidentally, is not a counsel of perfection; it is a strict duty, and a serious one. What to Do An evil is not removed merely by recognizing its existence. Something constructive has to be done. "But," an individual will say, "I am so small, and this evil is so great and so widespread.How can I do anything about it?" Actually, there is much that any in-dividual white person of good will can do regarding the Negro prob-lem; and it is my purpose, taking a cue from Mr. Riley's pamphlet, to indicate some of these things here. It may be noted that much that I say seems to have no special pertinence to religious. Yet it does pertain to religious, as well as to other people, and in one sense at least it has a special application ~o religious, because religious by rea-son of their position in the Church have an influence for good or bad that is definitely special. A constructive solution to the Negro problem must work "from the inside out." I mean that it must begin with correct attitudes, with an inner spirit that will be the soul of external action. Vast numbers of people do not have this inner spirit. As Francois Mauriac states forcefully in his Life of Jesus, at the conclusion of the chapter on the Samaritan woman: "He tarried for two days in the midst of the outcast Samaritans, thus giving his followers an example which was to be transmitted in vain to the rest of the world. For if there is a part of the Christian message which men have refused and rejected with invincible Obsti-nacy, it is faith in the equal value of all souls, of all races, before the Father who is in heavem" The indictment is dreadfully true, but it does not make our case 31'9 GERALD KELLY " " Review ?or Religious hopeless. Even the devil of racial hatred must yield to prayer and self-sacrifice., That is why Fifty Ways of Improving Race Relations insists much on the need of prayer, of prayer "that light may shine in the dark areas of white men's minds, that the race heresy may be put down." Any one of us has this power of prayer, and we can use it to beg for ourselves and others a vital appreciation of the truths of reason and faith that are the foundation of racial amity and justice. Many white people, it is said, are. not malicious; tl~ey simply have such an aversion for the Negro that they abhor the very thought of living with him on equal terms. I admit the existence of this psy- ¯ chologicaI problem. Yet it seems to me that it can be and is overrated.: It is not substantially different from the problem of aversion as it is sometimes experienced by one white person towards another, even .by one religious towards another. Morally speaking, the aversion itself is merely a feeling, and as such it is not culpable. Neverthless, since the fostering of this feeling can be the source of great' harm, it must be disciplined like other dangerous emotions, and proper means must be taken to eliminate or to temper it. And here again a first remedy is prayer. It should not be too much for anyone to ask sincerely for the grace to act according to Christian principles, despite'a feeling of antipathy. After all, we do this regularly when we pray for the grace, to preserve.chastity, despite strong contrary feelings. Many students of the rac~ problem say that aversion to the Negro springs from ignorance and that it disappears or.subsides when one gets to know the Negro. Some white people who have lived near Ne-groes for many years might answer this by saying that no one knows the Negro better than they, yet their knowledge has not affected their aversion. I think that one might legitimately question whether such people really know the Negro.' Real knowledge of a person im-plies something more than just being near him. Real knowledge comes in friendship, from getting under the surface into a man's heart and his feelings. The system of segregation and discrimination is itself a block to such knowledge; and it perpetuates a vicious circle by which aversion fosters segregation and segregation fosters aversion. More than twenty years ago Father Francis J. Gilligan wrote in The Morality of the Color Line:s 3This book is out of print. It is a real pioneer study--and a very capable one-~- of race relations in the light of Christian moral principles. Father Gilligan is pro-fessor of moral theology at the St. Paul Seminary, St. Paul, Minnesota. He has for many years been Chairman of the Governor's Interracial Commission of Min-nesota, a commission that has done very constructive work in the.matter of race re-lations and that has published some splendid leaflets and booklets. 320 No~ember, 1951 THE RACE PROBLEM "To be forced always to seek a restaurant on th~ rear street, to be placed'always at a table in some alcove, to be compelled always to accept a se~at in the gallery of a .thea.tre, to be denied access to every respectable and standard hotel, to be driven constantly to tax one's ingenuity to secure a reservation in a Pullman, are conditions Which would occasion in every man, and the Negro is no exception, anger and despair. A white person probably can never fully realize the anxiety and hesitancy which the Negro experiences almost daily in trying to satisfy conventional needs." Father Gilligan is undoubtedly correct when he says that prob-ably a white man can never [ull~t appreciate what the Negro experi-ences. Nevertheless, any white man with good will and a good imagination can learn much by using what psychologists call "em-pathy"-- namely, by putting himself in the Negro's place, by trying to feel what the Negro feels in the various frustrating circumstances that make up the pattern of discrimination. "Psychologically, this cultivation of a strong "fellow-feeling" is perhaps the best antidote for aversion, because one powerful emotion tends to neutralize the "other. Also, deep feeling for the Negro stimulates constructive action in his behalf. Some of the greatest strides towards interracial justice have been made by ~¢hite men who had the power of sharing the hurt feelings of the Negro.' .To stimulate this "fellow-feeling," it helps to read a good auto-biography, like Dar~ $~mpl~on~, by Elizabeth Adams. For the same purpose--but to'a lesser ~legree, because the personal element is wanting--it is useful to-get a complete picture of the wrongs "done the Negro by reading An American Dilemma, or at least the con-densation of this work, entitled The Negro in America, by Arnold Rose, one of Myrdal's collaborators. I would not recommend these two works, however, without adding the caution that their other-wise. scientific and morally wholesome tone is marred, by the section that recommends artificial birth-control as a means of solving the problem ot: "Negro overpopulation." (See Myrdal, I, 175-181; Rose, 60-61.) (Before I leave the subject of aversion, I should like to add that the white man has no monopoly on it. The Negro too has an aver-sion for the white man--and understandably so, in view of what he has suffered. But, like the white man, he must be willing to put aside or temper this aversion in order to establish a Christian system of race relations. I am not stressing this here because my main con- 321 GERALD KELLY Reoiew for Reliqious cern is with indicating things that white people can and should do as regards the Negro.) From the inside to the outside--that is, from thoughts and feelings to words and actions. ~ prime rule of speech is to avoid what reasonably offends, other people. On the basis of this rule, a Negro should not be called a "nigger," and a Negro woman should not be referred to as a "negress." Both words are offensive to Negroes, as are many others that need not be mentioned here. The best way for anyone to keep this rule is to abstain entirely from using the words, because if white people use them among themselves when speaking about the Negro, they very readily use them when speaking, to the Negro. Another basic rule of speech is to be extremely careful about repeating unverified and disparaging rumors about the Negro. "Seldom in the history of mankind," wrote Father Gilligan, "has any group been more widely misrepresented, misunderstood, and handicapped by popular rumors than the American colored group." Accepting such unfounded rumors is rash jiadgment; passing them on to others is calumny. As regards both speech and conduct, I should like to stress one. point that is of particular interest to the moral theologian. In our theological treatises on the virtue of charity we make much of what are called the common signs of good will and courtesy. (Cf. "On the Duty of Loving the Neighbor, Especially Enemies," in REVIEW FOR RELIGIOUS, VII, 299-312.) These are various little gesture~ and words that are due to all fellow-citizens, fellow-workers, neighbors, and so forth, and not merely to one's'special friends. I think it is very important that every individual white person be conscious of this duty when he is dealing with Negroes. If he says "sir" to a white man, he should say "sir" to a Negro; if he tips his hat to a white woman, he should also tip his ha~ to a Negro woman; if he says "good morning" to white neighbors, he should say "good morning" to his Negro neighbors; if he shakes hands with a white person to whom he is introduced, he should shake hands with a Negro under the same circumstances. In themselves these are small things; and any individual with good will can do them. Yet, failure to use them can cause deep hurt and humiliation, whereas their use can cause genuine elation to those who have been constantly denied them. Moreover, they manifest just what is needed to improve race relations:, good will and respect. The foregoing are ways in which any white individual can help to improve race relations, even though others do not co-operate with 322 o November, 1951 THE RACE PROBLEM him. But for any grand-scale reformation of the social order, there must be group action, as our recent Popes have stated so often. Fiftg Ways to Improue Race Relations contains many suggestions for par-ticipation in group action: for example, by be!ping'such organiza-tions as the National Association for the Advancement of Colored, People, the Urban League, various interracial councils; by .voting for good social legislation, by joining with others to urge Congressmen to promote such legisla~tion, by signing petitions to have Negroes admitted to schools that make a policy of excluding them, by joining in protests to owners of stores, restaurants, and hotels, that discrim-inate against Negroes; 'and so forth. By these and various other ways the apparent insignificance of the individual can become a very sig-nificant force in establishing a Christian social order in our race rela-tions. Specigl for Religious In themselves these points, as I mentioned previously, have no special pertinence to us as religious. Ye.t, since they pertain to all persons of good will, they certainly pertain to us, too; and we can and should carry them out in our personal lives. Moreover, they have a verst special pertinence to us because of our position of leader-ship among Catholics; we are expected to teach Catholic doctrine by word and example--and one might say, particularly by example. The best argument against segregated schools is to have our own schools unsegregated; the best way to denounce segregation in wor-ship is to have no color line in our own churches and chapels; and the best way to condemn discrimination in professions is to have our own convents and seminaries wide open to all qualified appli-cants, irrespective of race. And certainly the best--if not the only--" way to inspire youth to practice justice and charity is to be gracious exemplars of these virtues in our own daily lives. The effects, good or bad, of even our smallest public actions are tremendous. The Priest for May, 1951, published an article entitled "Black Priest," which contains the reflections of a Negro convert studying for the priesthood. Two incidents recounted in the article indicate the effects of even our small actions. On one occasion, when the author had returned to his home in the South for the funeral of an aunt, two white women, one of them a nun, came to visit him. 'On another occasion, while he was driving with some of his colored friends, he stopped to visit a monastery, . and the superior insisted °that he bring his friends in and treated them with true monastic hos- 323 QUESTIONS AND ANSWERS Reoiew for Religious pitality. These courtesies had a profoundly salutary .effect on his friends, helping them to see that the Catholic Church is not "a white man's church." "These incidents," reflects the author, "may seem like little things, but what if that good Sister and other lady had not come to ~ee me? ~Yc~hat if we had been turned away from'the door of the mon-. astery? For one thing, I probably would have kept the promise I made to myself never to go South ~again. But the most serious result would have been that more souls would have been pushed farther and farther away from the Church. Those were two times when I was really proud 9f my fellow Catholics. May God bless them!" Ques ions and Answers --27~ I was the priest-advlser of a girl who entered the convent four months ago. A week after her entrance I sent her a Missal, which she had said she needed. I have not heard from her. Would you please print what my re~ action should be? The reaction might include a little pain,, but it need not include surprise. Gratitude is becoming a rare virtue, even among religious. The nunqber of those who take,time out to acknowledge favors re-ceived seems to be very small. In the present instance, the girl may have failed to acknowledge the Missal because of restrictions on letter-writing in the postulancy. Restrictions are certainly necessary, but they should not be allowed to defeat the greater purpose of giving the young religious a well-balanced training in all the virtues. Superiors should see that the postulants and novices acknowledge gifts and favors or they should make some other provisions for such acknowledgements. All through our religious life much of our support is provided by benefactors. If young religious are not trained to express gratitude for small things they will not be properly grateful to benefactors When they hold positions of authority. m28-- One of our general councilors died recently. Our constitutions do not provide for the succession in place of a deceased councilor. What shall we do?' 324 November, 1951 QUESTIONS AND ANSWERS Canon 20 tells us to follow the style and practice of the Roman Curia when the law does not provide for a contingency. In this mat-ter of finding a successor for a deceased member of the general coun-cil, we have an indication of the style and practice of the Sacred Con-gregation of Religious in article 271 of the Normae of 1901 which reads as follows: "The councilors of the superior gerieral have a de-cisive vote in matters of greater moment. Such matters are especially the following: . . . 12° the substitution of another Sister until the next general chapter in place of a general councilor who has died, or was deposed, or is perpetually impeded." This article has been written into very many constitutions of lay religious (Brothers and Sisters), both before and after the ~romul-gation of the Code of Canon Law in 1917. Hence it offers a safe norm of action when the constitutions are silent in the matter. Frequently enough an article is added in modern constitutions to the effect that the substitute general councilor thus chosen by a ma-jority vote of the council takes the last place among the c6uncilors, not that of the deceased councilor; that place is taken by the coun-cilor next in order of election in general chapter. The other coun-cilors move up accordingly. ¯ m29-- We would like ÷o know whether, according to canon law,. it could be permitted for a good reasor~ to have the first profession of temporaryvows one year and two, three, or four days after [nvestlture? Canon 571, § 2 states that "the novitiate completed, the novice shall be admitted to profession if he be judged suitable, otherwise he shall be sent away." Commentators on the law, however, are agreed that a few days' deferment of the investiture for a good reason would not be a violation of the law. Such good'reasons would be, among others, the desire to have the investiture for all on the same day; or the desire to have both investiture and profession of vows on the same day; or because the retreat master was unavoidably delayed for two or three days. If the constitutions of a religious institute state that the superior is ap-pointed for a term of three years and that he may be reappointed for a further term in the same housemdoes this imply that the said appointed period of three years b~nds the superiors not to remove him from that posi-tion during the said time, either tooplace him in charge of another house 325 QUESTIONS AND ANSWERS ,Review [or Religious or to remove him altogether from authorifi/? Canon 505 does not necessarily require that a local superior be appointed for a period of three years, but merely forbids that he be appointed for a lo.nger period. The constitutions will determine the length of time a local superior is to hold office. Usually this is a period of three years, and, under normal circumstances, he should not be removed from that office. The common good, however, may re-quire his transfer to another house before the expiration of three years because his special abilities are needed there. Again, it happens occasionally that a religious is appointed local superior and, because of his incompetency, is a cause of serious harm to the community. Common sense dictates that such a person should be removed from office and not be allowed to complete a three-year term. Is it permissible for a religious appointed assistant to the master of novices to be one of the councilors to the superior in the house where pro-fessed religious llve? The assistant has very little contact with the professed religious since his duties confine him to the work of the novitiate. There are no regulations in the Code of Canon Law as to the persons who are appointed councilors to a local'superior. The con- ,stitutions may restrict this office, but unless they do; any professed member of the community may. be appointed to the local council. During passlontide is it ever permitted to remove the violet coverincj from the statue of the Blessed Virgin for one of her feasts? Or from the statue of St. Joseph when his feast occurs during that time? Or from any other statue at this season? During Passiontide it is not permitted to uncover the statues if the feast of the Titular, or of the Dedication of the Church, or of St. Joseph occur (S.R.C. decree 3396). However, if out of devo-tion to St. Joseph, the statue of the saint is exposed off the altar (extra altare) during the month of March, it may be left uncovered dhring Passiontide (S.R.C. decree 3448 ad 1 I). 33 A week ago a young woman called at the rectory and asked whether I could find some rellcj[ous community that would take her as a candidate, as she feels that she has a vocation. This may seem strange,, but the girl is deaf, a~d I know of no community in the United States that will take her 326 Nooember, 1951 BOOK REVIEWS with this handicap. Hence I'm writing you to see whether you can help me find some order or congregation of women that will take this girl. We await an answer from our readers. 34 Do the candles used at Holy Mass and at Benediction have to be blessed.'/ There is no obligation to bless altar candies (to ~e used at Holy Mass and Benediction) but it is fitting to do so. They may be blessed either on Candlemas Day (February 2) or at any other time. On Candlemas Day the form given in the Missal under that date should be used. At other times the form to be used is that given in the Roman Ritual (VI!I, 3). Book Reviews OFFICIUM DIVINUM PARVUM. German-Latln text. Fulda Conference. Herder-Pusfef, 1951. Pp. 569. Price not given. The press recently carried a not~ to the effect that the bishops of Holland have secured permission to edit a vernacular Office for all Dutch Sisters not ofili~ed by Rule to the recitation of the Divine Office. The notice has special 'relevance to the book here, noticed, inasmuch as the Fulda Conference of Germany secured such permis-sion and has published a shortened breviary for the optional use of all German Sisters not obliged to recite the Divine Office. This O~cium Pacou/o (I was informed) has be~n adopted by some eighty-thousand Sisters in a short time. One can easily see why. This handy edition has a Latin text of the "New" Psalms on the left-side, a German one on the right; the Psalms are in the transla-tion worked out by Romano Guardini. The entire arrangement strikes a good balance between the variety of the Divine Office and the brevity of the Little Office of the Blessed Virgin. The bishops' endorsement recommends the book for public Sunday Vespers or Compline.--GERALD ELLARD, S.3". ST. CLARE OF ASSISI. By Nesta de Robeck. Pp. vii q- 242. The Bruce Publishing Company, Milwaukee, 19SI. $3.S0. This is perhaps as authentic a biography of St. Clare as can be written from the meager reliable sources that are available. The Life contains only 139 pages, but it is well written and interesting and 327 BOOK REVIEWS Reuiew for Religious documents are frequently quoted. The first chapter is the history of Assi~i from Before Christ to the thirteenth century. The second covers her childhood and youth up till the time she adopted the way of life of her fellow-townsman, St. Francis. The third shows how she formed her life along the lines of that of Francis and what a deep impress his last years and death made upon Clare and the Poor Ladies who followed her. Chapter four speaks of her personal sanctity and dealings with the pope. Chapter five describes how her influence and holii~ess irradiated out to the numerous new members and houses.of the Second Order ot: St. Francis, who all looked to her as their mother. The final chapter presents her in the full maturity of ber sanctity, her last years, death, and glory. Five Appendi~es make up the last half of the book: the Office of the Passion, the Rule of St. Clare, the Testament of St. Clare, the Cause of Canonization, the Bull of Canonization of the Virgin, St. Clare. There is a three-p~ige bibliography, a two-page index, and eight excellent plates. The sp!rit .of gqntleness and charity in the service of Lady Poverty. was the spirit St. Francis passed on to St. Clare and her Poor Ladies. That spirit lives today in St. Francis' sons and daughters all over the world. Those who have any contact with them catch something of it. So will those who read this book.--C. A. HERBST, S.J. DEVOTEDLY YOURS. By Sister Berfrande. Pp. 400. Newman Press, Westminster, Maryland, 19SI. $3.7S. Sister Bertrande, the author of The Education of Sisters (re-viewed at length by William J. McGucken, S.J., in the first issue of the REVIEW FOR RELIGIOUS, January, 1942) and director of Maril-lac House of Chicago, the large social center of the Daughters of Charity, may not be the greatest letter-writer in history, but she has left in Devotedly Yours, a very'interesting batch of letters. Intended originally "for Sisters only," her letters tell her com-munity in Chicago about all there is to tell of her extended and cir-cuitous Holy Year Pilgrimage that included the far-flung houses of Charity in France, North Africa, the Holy Land, Italy, England, and Ireland. The letters reveal zest for life, a sense of humor, abil-ity to recount anecdote and describe vividly, and devotedness and gratitude to her religious congregation. The author's wish should be fulfilled. "May these letters influence others as the journey influ-enced me: The Holy Lanai made of me a better Christian, Rome 328 November, 1951 BOOK NOTICES made of me a better Catholic, Paris made of me a better Daughter of Charity."--J. E. BREUNIG, S.J. BOOK NOTICES As a child, Helen Caldwell Day knew the sting of poverty and discrimination in her home in the South. Full of ambition she went North to enter nurses' training. Through realities on duty and trivialities off duty, she learned both the fulness and the emptiness of this life. She became a Catholic. She was married, saw her hus-band arrested and taken to prison, and after months of loneliness became a mother. She learned--what she had not known as a child --that there are white people with whom a Negro can live on terms of equality and genuine friendship. She tells about these and many other things in COLOR, EBONY. (New York: Sheed and Ward, 1951. Pp. viii + 182. $2.25.) THE CONVENT MIRROR, by Very Rev. Frederick T. Hoeger, C.8p.S., is a series of conferences for religious. It is the fruit of thirty years of retreats to priests, Brothers, and Sisters. They were written to help religious love their vocation ever more and more. The author himself notes in the preface that "He is inclined to go to extremes to keep from religious life the least ill-repute." (New York: Frederick PustetCo., 1951. Pp. 246. $3.00.) The fact that Emmanuel Doronzo, O.M.I., would take the trouble to translate the DICTIONARY OF DOGMATIC THEOLOGY is in itself a guarantee that the book is worth while. A generous sampling of the volume's contents confirms this judgment. The book thor-oughly covers dogmatic theology, as well. as providing much matter from associated branches of philosophy and theology. There are a good general bibliography, a concise synthesis of dogma, an outline of the history of dogmatic theology, helpful bibIiographies under in-dividual topics, and a complete index of entries. The present trans-lation, the first in English, is made from the second Italian edition. The authors are Msgrs. Pietro parente, Antonio Piolante, and 8alva-tore Garofalo. The translator has kept faithfully to the original text, but has r~vised the bibliographies in order to make them more useful to English readers. The format leaves nothing to be desired. (Milwaukee: The Bruce Publishing'Company, 1951. Pp. xxvi q- 310. $4.50.) 329 BOOK ANNOUNCEMENTS Reuiew [or Religious In LETTERS TO THE MARTYRS Helen Walker Homan gives dear illustrations of the abundantly verified statement that ours is an age of martyrs. She compares, the lives of early martyrs like Saints Stephen, Agnes, Ignatius, Sebastian, Lawrence, and others with heroes of our "day like Arhhbishop Stepinac, St. Maria Goretti, Car-dinal Mindzenty, and others. The epistolary cast of the book, as a series of letters to martyrs, may seem artificial to some and detract from the inspirational value of the book. (New York: David McKay Co. Inc., 1951. Pp. xii -]- 236. $3.00.) ONE AND HOLY, contains three lectures by Karl Adam to mem-bers of the Una Sancta movement in Germany who are making real efforts to build a bridge between Lutherans and Catholics: "The Roots of the Reformatign," "How Luther Left the Church: the Pos-sibility of Reunion," and "How is Reunion to be Achieved." The author shows how polemic has sharpened the differences and suggests that the basis of reunion may be found in a sympathetic investiga-tion of the conditions that gave rise to Luther. His viewpoint and practical proposals are worth thinking about. Cecily Hastings trans-lated the book. (New York: Sheed and Ward, 1951. Pp.' vii ÷ 130. $2.00.) In view of the Holy Father's recent Encyclical, "Heralds of the Gospel" (June 2, 195 I), touching again and with supreme author-ity on native cultures, native clergy, social prosperity, medical aid, lay missionaries, there is special timeliness in the translating of Father Danielou's books, The Salvation of the Nqtions (1949), and the present volume ADVENT, or the preparation for Christ and his saving message among all the i~amilie

Issue 8.2 of the Review for Religious, 1949. ; A,M, D.G;. ~ Review for Religious MAR~H 15, 1949 Beginning Men÷al Prayer . Franc;s P. LeBuffe Nearness of God . : Pafr~ck F. Murray Confidence in God . Edward J. Carney Penitential Insfrumen÷s . Winfrld Herbsf The Hundredfold . Edward Sfanfon Prudence . Albed" Munfsch Adapfafion " J. Cre~sen Book Reviews Communications Questions Answered VOLUME VIII NUMBER 2 .,~ RI::VIi::W FOR RI::LI IOUS VOLUME VIII MARCH, 1949 NUMBER CONTENTS BEGINNING BEGINNERS IN MENTAL PRAYER-- Francis P. LeBuffe, S.J . 57 COMMUNICATIONS . 61 FOR YOUR INFORMATION . 62 THE NEARNESS OF GOD--Patrick F. Murray, S.J . 63 CONFIDENCE IN GOD--Edward d. Carney., O.S.F.S . 70 OUR CONTRIBUTORS . 72 RE: PENITENTIAL INSTRUMENTS --- Winfrid Herbst, S.D.S. 73 CANONICAL LEGISLATION CONCERNING RELIGIOUS . 79 ~FHE HUNDREDFOLD---Edward Stanton, S.J . 80 PRUDENCE--A NECESSARY VIRTUE--Albert Muntsch, S.J. 82 ADAPTATION~J.Creusen, S.J . 86 BOOK REVIEWS-- The Lord's Sermon on the Mount;' You Can Change the World . . 96 BOOK NOTICES . 99 BOOK ANNOUNCEMENTS . 101 QUESTIONS AND ANSWERS-- 8. Shortening Canonical Year of Novitiate . 105 9. Postulant Cannot Take Vows on Deathbed . 106 10. Novice under Tw.enty-one Makes Will . , . 107 11. Supplyirig Absence from Meditation . 107 12. Typewritten Annals . 108 13. Use of Cuttings from Altar Breads . 108 14. Published Lists of Apostolic Indulgences . 108 15. Indulgences: for Rosary before Blessed Sacrament; for Renewal of Vows after Holy Communion . 108 16". Negro Candidates for Sisterhoods . 109 17. Trappistine Convent in the United States . 110 REPRINT SERIES . 112 REVIEW FOR RELIGIOUS, March, 1949. Vol. VIII, No. 2. Published bi-, monthly: January, March, May, July, September and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's Co!lege, St. Mary's, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Of~ce, 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. Editorial Secretary: Alfred F. Schneider, S.J. Copyright, 1949, by Adam C. Ellis.Permission is hereby granted for quotations of reasonable length, provided due credit be gi~;en this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before writln~j to us. please consult notice on inside" back cover. Beginning Beginners in/V en!:al Prayer Francis P. LeBuffe, S.J. MANY of our Sisters, Brothers, and priests know little about" mental prayer, and the majority of them find it difficult. These are facts, and we would do well to face them. It has long been a settled conviction with me that the major cause of thi~ situation is that they have been started off wrongly. This conviction is based on personal observation and on the experience of others, and not on armchair thinking, though I think we might arrive at the same conclusion by that method also. During my thirty-three years of priesthood I have had more or less continual opportunities to know the Sisters and their ways of spiritual living, and have enjoyed the confidencesof many in low and high positions. Moreover for sixteen years it has been my privilege to give a six-hour course .of lectures on mental prayer in the Summer School of Catholic Action. This is a completely elementary course, presup-posing no knowledge of mental prayer and outlining only the bare essentials. Yet time and again trained religious and deeplyspiritually-minded priests have commented on the help they. have gained from it. I always remember the remark of a solidly trained religious, a mem-ber of one of our finest Sisterhoods: "Father, this is the first time I ever knew what it was all about." What a tragedy back of that remark ! I think the major mistakes are that we begin beginners with too long a period of mental prayer, and, secondly, we do not give them adequate or proper instruction about mental prayer before they begin. Let me first discuss the" amount of mental prayer expected of beginners in the postulancy, novitiate, or seminary. Frequently they are asked to begin with a half-hour or even a full hour. It would seem that either is far too long. Why? Because they know little about the principles of religious or seminary life, and not much more than generalities about the life of Our Lord. Being thus ignorant, how can they develop these thoughts and make reasonable application to themselves? Even on the "affective" side, their emo-tions and acts of the will have not solid enough ground on which to be based. i am always reminded of a certain Brother-postulant who had 57 FRANCIsP. LEBUFFE Reoieta for Religious been one of the last pony-express riders of the Rockies. "Points" on th~ Hidden Life had been given the night before by a priest, and the next morning Brother John put in his full hour of meditation. Later on in the day, however, he buttonholed a Brother novice: "Say, let me ask you a question. Father told us last night to ask ourselves three questions in meditation. I remembered the questions and so I asked myself. 'Who done it?' I knew the answer: 'The Lord.' 'What did He do?' I knew that answer too: 'He did carpenter, work.' 'How did He do it?' Well, anybody would know that being the Lord He done it superfine. That took me two minutes. Say what did you guys do with the other 58 minutes?" In mental prayer, we "chew the cud"--I am talking now of dis-cursive prayer, where most beginners begin--and the "cud" to be chewed is our knowledge of things spiritual. Let's face facts and realize that beginners have little or no "cud" to chew--and it is pre-cisely for that reason they are beginners. They are quite in the same position for spiritual meditation as most of us are for a meditation on atom fission. Like Brother John if I w~re to meditate on the atomic bomb, I'd ask myself "What does it mean?" Answer: "Splitting the atom." Period. Because of this, it would seem wise to start" beginners off with the easiest form of mental prayer: meditative reading. Father Lind-worsky, S.J., in his Ps~jcbolog~ of Asceticism, characterizes it as a much-neglected way of .meditating. The advantage of beginning with this simplest form is that it provides the beginner with continuous food for thought; or, to change the metaphor, it provides a continuing anchor for his thinking. From meditative reading the beginner could pass on to that age-. old form of meditation wherein we take each word or phrase of a prayer and try to dig out and spread out the thought that lies hidden therein. Thus we can take the Our Father, meditating on the word "father" and all that it implies, and then checking our findings with all these qualities we find in God. Next, the word "our" with' all "its implications of universal brotherhood. All the while, of course, we warm our hearts and intersperse our thinking with the affective prayer of will and emotions. Of course it is highly advisable to have beginners meditate as soon as possible on the life of Our Lord, for that is truly "the customary food of a devout soul." But here again we must fit the meditation to the one meditating. Most Catholics who have had a Catholic 58 March, 1949 BEGINNING IN MENTAL PRAYER education, can meditate profitably for at least a few minutes on Bethlehem, the Shepherds, the Magi, the Agony in the Garden, the Crucifixion, and so forth. But once they get away from the big, well-known my'steries, their minds are either a completely blank page ¯ or they indulge in specfilations which may be entirely awry or at variance with the true doctrine enshrouded in the mystery. We don't ask high school students to write college essays, and we don't ask college students to write doctorate dissertations. Why then ask of beginners in the spiritual life what can reasonably be expected only of maturer religious? We are not, of course, discounting the workings of grace whereby God can and does freely grant a real gift of prayer to one yet unschooledin asceticism. Nor are we demanding a deal of learned knowledge for meditatiton. Our contention is simply this, that barring an unusual grace from God it is bard to amplify a thought if one hasn't got a thought. The lack of proper instruction preparatory to all attempt at meditation is, as I see it, the second'cause of the deplorable mental-prayer condition among religious and priests. If we begin with the simpler forms of mental prayer, no lengthy instruction is needed. The best way to instruct is to make the medi- ¯ ration out loud with the beginners. Many rules are quite unneces-sary. The instructor meditates aloud with them, always using the personal pronoun "I" and meditating as though he were a postulant, novice, or seminarian himself. This gives "audience identifica-tion" and soon his voice becomes their own audible thinking. ~/Thus Ican beginwithten minutes meditativereading. I read sentence, think it over aloud. Read another sentence and think it over aloud, frequently chatting it out with Our Lord in my own simple way and telling Him exactly how I feel about it. Utter simplicity should be stressed. Time and again I have bad students in the mental prayer classes tell of their suprise and comfortwhen they realized for the first time that they could talk with God exactly as they felt, no matter what their mood, and exactly as they would with mother, father, or any human friend. It makes one wonder whether we have not overformalized our praying and constructed too compli-cated. a machinery for our approach to God. Prayer is truly "rever-ent intimacy with God." I am afraid we have been stressing the "reverent" rather than the "intimacy." That may have been well enough in Old Testament times amid the thunders and lightnings of 59 FRANCIS P. LEBUFFE Revieu., for Rel[qious Sinai, but it does not quite fit in with the called-for approach to the Babe of Bethlehem or the Man of Sorrows. Again, as to the amount of time, it would seem to be wiser to begin with not more than ten minutes a day for at least the first two weeks or longer. Thereafter increase to fifteen minutes a day for another two weeks (or longer). Remember mental prayer is like olives: one must develop a taste and relish for it. In the courses on mental prayer I have always restricted the time of each little medita-tion to three or four minutes. Thus young people are not bored and they find out practically that something worth while can be done in even a few minutes. Only recently I talked on mental prayer to the sodalists of the School of Business Administration of Fordham Uni-versity. I bad time to make only three three-minute meditations with them. The sodallsts were motionless: one could have heard a pin drop. At the end the prefect, a young man, in closing the meeting said: "I never knew prayer could be so warm and natural." Years ago in Chicago at.a S.S,C.A. a U.S. sailor said to me: "Father, this mental prayer is wonderful. It is as refreshing as a glass of cold water from a spring!" The sad result of a bad start in meditat, ing either from an over-dose or lack of proper preliminary instruction is a complete floun-dering in a vacuum of thoughtlessness. And the sadder result is that having made a bad start afloundering, the religious or priest con-tinues for a long time to flounder in a vacuity. It might be well to add two further remarks. The way, of course,, to remedy the beginner's lack of spiritual knowledge is to give him heavy doses of spiritual reading, using only time-tested masters in the spiritual life and lives of Christ which are thoroughly authentic, such as for example, Maas, Fouard, Mescbler,-Le Camus. Fluffy-ruffle spiritual books should find no room on the library shelves of novitiates and seminaries. Spiritually well-read and hence well-fed religious and seminarians will soon have an ample "cud" whereon to chew. Another thing is.to remember that we Americans find thinking difficult. Give us something to do and we are happy. Ask us to remain qui~t and think--well, we soon get restless or go to sleep. (That native trait may be a far deeper cause of our poverty in mental prayer, than the more evident ones I have mentioned.) When thinking of some of our meditations and meditators, I am reminded of the story told by Father William Stanton, S.J. While giving a 6O March, 1949 COMMUNICATIONS mission in a village, he went down to the country store and started chatting with the "regulars" sitting akound the store stove. "What do you men do all day? . Well, Parson, sometimes we sets and thinks, and sometimes we only sets." Wouldn't that label truly many of our meditations? Can't we remedy it? Communica!:ions Reverend Fathers : It occurred to me as I read in REVIEW FOR RELIGIOUS the discus-sions about worldliness in religious communities that a convent is the best place on earth in which to make a study of unworldliness. From the moment the rising bell rings at the unworldly hour of five in all kinds of weather until taps at ten at night the Sisters have been "on. call." Look at the day's agenda: morning meditation, Holy Mass, breakfast in silence, teaching or nursing duties until lunch time and again until afternoon prayer and spiritual reading, supper in silence, a short recreation period in a common room, study, night prayer-- everything on schedule for nine months of the year. Into the summer vacation are crowded an eight-day retreat, six weeks of summer school either as teachers or students, or teaching a vacation school in a rural district preparing children for first Com-munion and confirmation. This is the routine followed by Sisters who live in colleges, academies, hospitals, parochial school residences, orphan homes. Wherever the Sister's assignment is, her day is a long one and entirely out of harmony with the 44-hour week of women in the world. Sisters haven't time to be worldly. They surely are not worldly in their attire. Their uniforms were not designed for either b~auty or comfort. They are not usually known by their worldly names. The names they are known by are often not their choice, and many times they are not euphonious. They do riot attend worldly amusements. They probably see during the course of the year five or six carefully selected movies in their college or academy hall. Their convent parties are strictly exclusive and unworldly. Now all this does not go to prove that Sisters are ready-made saints. They are human; and it is amazing how, living the common life, each one retains her own individuality through all the years allotted to her. It is my firm conviction that the number of worldly Sisters in any community is a small minority. The rank and file of all Sisters are carrying the sweet yoke of Christ bravely and sweetly.~A SISTER (Golden Jubilarian) 61 Your lnr orrnaUon Reprint Series The last page (112) of the present number carries a definite an-nouncement of the reprint series that was suggested tentatively in No-vember, 1948. We delayed in making this announcement ii~ the hope. that we might find a distributor for the booklets, as we are not equipped for that kind of work. Up to this time, however, we have been unsuccessful in our quest for a satisfactory distributing plan; hence we will do the best we can. Because of our lack of facilities, xve must insist that those who order booklets carefully observe the direc-tions outlined on page 11 Please note the differences between the reprints now available and those listed as tentative in November. Number 2 on that list was made up of articles on the novitiate. Requests for those articles were not sufficient to warrant our reprinting them; in their place we are reprinting the articles on Gifts to Religious by Father Ellis. Number 3 on the tentative llst was to consist of four articles by Father Kelly (two on emotional maturity, and two on the particular friendship). As two of these articles are comparatively short, we have decided to add a fifth article (on Vocational Counseling). This first edition of the reprints is merely an experiment. We are printing only a limited number; and we do not intend to print more unless it becomes quite evident that the project is really worth while. If you wish copies, it would be well to send your order immediately. Summer Sessions . The Sisters of St. Francis of Assisi will conduct a six weeks' sum-mer session, under the auspices of the Cardinal Stritch College, Mil-waukee, for Sisters who are interested in. the care and education of mentally handicapped children. Enrollment limited. Apply to: The Psychological Instiiute, St. Coletta School for Exceptional Chil-dren, Jefferson, Wisconsin. Immaculate Heart College, Los Angeles, California, offers the following special summer features: Reading Clinic for Elementary Teachers; Workshop in High School Administration; Series of Courses on St. Thomas Aquinas; Audio Visual Education; Cerema-ics; The Great Books Program; All-day Conference for Teachers of [Continued on 13. II1] 62 The Nearness of God Patrick F. Murray, S.3. iN OUR DAILY religious life, with its care and duties as well as its monotony, it is so easy to lose sight of the grand purpose of our consecrated lives. We know that deep down within our souls there is a quiet and profound love for Our Lord that has ever been, and still is, the motivating power that keeps us going from day to day. "I live, now not I, but Christ liveth in me," as St Paul has expressed it; or again, "The charity of Christ drives us on." But amid the din and confusion a'nd cares that every day brings with it, it is quite easy to become entangled with so many visible duties that they gradually tend to obscure the silent flame of love within our hearts. They would extinguish it altogether if we did .not keep it alive with unrelenting effort in prayer. Constant prayer is the only fuel that can make it burn brightly so that it in turn will continue to motivate our actions in God's service. Great Appeal of Sensible Things The great appeal of things visible is something that everyone who would lead a spiritual life must struggle against constantly. We know that we love Our I, ord. We are eager to work to prove our love, because love proves itself in deeds, But we are so very much creatures of sense. It is so easily possible tolose our clear vision and to become so interested in the work we are doing to prove our love, that soon we come to find ourselves working because we have come to love the task given us rather than because we love our Divine Master. Before we know it, we are seeking praise and honor for our work instead of seeking tl~e praise and the honor of His Divine Majesty, as we started out to do. Our motivation has changed and our super-natural vision has dimmed by constant contact with the visible things around us. With God's gtrace and with constant effort we have to recall painfully that we are not working for a corruptible crown nor for a visible reward; but we are striving for an incorruptible crown from the loving hands of a still invisible Master. Highlg Recommended Practice lOne of the most highly recommended ways of keeping ourselves 63 PATRICK F. MURRAY Re~;iew for Religious on the path of perfection and of keeping our intention pure in God's service is to cultivate the habit of consciously living and working in His divine presence. He is present anyway, whether we think of Him or not; but it will help so very much if we can come to realize His nearness, for "in Him we live, and move, and have our being" (Acts 17:28). There is no point of our spiritual life more important; there is no easier means of personal sanctification : no means that can be more efficacious; no supernatural truth more fruitful in its results than an abiding and vitalizing sense of His divine nearness. Reward of Angels and Practice of Saints The angels in heaven are very fortunate. They stood up under .trial when the rebel angels fell. Now, while Lucifer and his followers burn for all eternity, the faithful angels possess what we are trying attain--the happiness of being with God forever. The saints are there too; and because they stood up under this trial which we call life, they share the bliss of the angels. The happiness of both the angels and saints in heaven consists in actuallyseeing and enjoying the infinite beauty of God in all the splendor of His divine majesty. Our Lord speaking of the angels said, "Their angels see the face of my Father in heaven" (Matt. 18:10). Among the saints of the Old Testament, a common manner of speaking was ever: "A~ the Lord liveth, in whose presence I stand" (III Kings 17:1). This practice was habitual with them as well as with the saints of the New Law. As David put it: "I kept the Lord ever before my eyes, because He is ever at my right hand, that I may not slip" (Ps. 15:8). Our Reward Also God created us so that someday we might come to stand eternally before Him in heaven and enjoy the sight of Him for all eternity. In this life He would have us attain to some kind of resemblance of that eternal happiness. This we can do by consciously walking in His presence, even though as in the twilight rather than in the full bright-ness of the eternal day. "Now I see as in a glass, in a dark manner; then we shall see Him face to face" (I Cot. 13:12). The. clear vision is the reward, the glory, the happiness that we hope for now. Walking in a spirit of faith in His presence, even though as "in a glass in a dark manner," is one of our best guarantees that we shall eventually come to see Him "face to face." Where Is God? The first wrong idea that we must rid ourselves of is that God is 64 March, 19 4 9 THE NEARNESS OF GOD somewhere away up in the heavens beyond the farthest star; or tha~ He is in some unattainable place that we cannot begin to approach in this life; that He is inaccessible. Of all the beings in existence, God is the easiest to contact. He is right here where you are this very moment, and at the same time He is in every conceivable place in the whole vast range of creation. He fills the whole world. "Do I not fill heaven and earth" (Jer. 23:24) ? He is whole in the world, and whole in every part of the world, no matter how large or how small. He is outside us, within us, all about us. We are living in God; not as part of Him (that would beto fall into the error of pantheism), .but as St. Paul tells us: "He is not far from each of us, since in Him we live, and move, and have our being" (Acts 17:27-28). The classic expression of this magnificent truth is David's: "Whither shall I go from Thy spirit; or whithe? shall I flee from Thy face? If I ascend into heaven Thou art there; if I descend into hell Thou art present. If I take wings early in the morning and dwell in the uttermost parts of the sea, Even there shall thy hand guide me, and thy right hand sustain me. Perhaps darkness shall cover me . But darkness shall not be dark to Thee, and night shall be as light as day." (Ps. 138:7-12.) God is more intimately present to us than we are to ourselves. He is the source of all life; the basic strength of all power; the source of all being and all existence. If it were not" for His omnipotence sus-taining us and every other creature, we would all fall back into the nothingness from which we were made. We are sustained by God, surrounded by God, encompassed by God. Some Comparisons The whole world is full of His presence. St. Augustine tries to give us some idea of what'this means by the illustration of a sponge in the midst of the ocean. It is surrounded by water; soaked with ¯ water, inside and out. But this comparison falls short of the manner in which God is present to us, because the sponge may sink to the bot-tom or be washed ashore; but we can never, in any way, get out of the presence of God. He is immense and infinite as well as omni-present. He is a pure spirit and penetrates us through and through-- something like light filling every particle of a crystal ball; or like an iron bar that has been thrust into the fire and heated to such a degree that it is almost impossible to differentiate the fire from the heated bar. It is white hot and looks more like a bar of fire than a bar of 65 PATRICK F. MURRAY Review [or Religious iron. But God is still more present within us, and to every one of His creatures. Sucb comparisons merely serve to give us some faint idea of the rehlity. God Is Present to Our Eoer~l Thought It is very difficult for the limited human mind to grasp such a concept. We cannot even begin to imagine the nature of such a Being who can be present at all times to every one of His creatures no matter how far apart they may be. Cardinal Wiseman brings this truth out very strikingly in his book Fabiola. In a beautiful passage Syra, the Christian slave, tries to explain the presence of God to bet young mis-tress, Fabiola. "Simple as light is His nature," she says, "one and the same everywhere, indivisible, ubiquitous, unlimited. He existed long before there was any beginning. He wil, l, exist after all ending has ceased. Power, wisdom, goodness, 16ve,--justice, too, and unerring judgment,--belong to His nature and are as unlimited and unrestrained as it. He alone can create; he alone preserve; He alone destroy." But then Syra goes on to the point that is more intimately con-cerned with our consideral~ion. She tells bet young mistress that to watch and note the l~hougbts and actions of every one of His creatures requires no effort or causes no trouble for this Infinite, Being, far less than the trouble it takes for the sun to light up with its ranis whatever it shines on. God is more intimately present to every one of His crea-tures and to the entire universe than light is to the rays of the sun. After pondering these thoughts, no wonder that Fabiola cries out: "What an awful thought t, hat one has never been, alone, has never had a wish to oneself, has never had a single thought in secret, has never hidden the most foolish fancy of a proud and childish brain from the observation of One who knows no imperfection. Terrible thought,.,that one is living ever under the steady gaze of an all-seeing Eye, of~hich the sun is but a shadow, for the sun never enters the soul!" (Ch. 16.) Source of Strength God, therefore, is everywhere; and yet He is so near. No matter what we think, He knows it. No matter what we say, He hears it. No matter what we do, He sees it. This is a thought that can be as consoling for those who sincerely try to serve Him as it can be terrible forthe most secret sinner. A deep realization of God's presence is a source of strength for souls who are naturally timid. Encircled by 66 March, 1949 THE NEARNESS OF GOD His loving presence they are able to present to the world that won-derful combination of timidity and moral courage which can belong to the Christian heart alone. Frequently, such is the explanation of unexpected strength of character in men and women who are not by nature strong and independent; yet when the occasion arises they are able to stand up under very difficult circumstances. They are quietly strong and self-possessed in their deep realization that of themselves they are nothing, 'but God is their'strength and their power. Special Graces of Saints Some of the great saints received special graces which enabled them to imagine Our Lord ever at their side under one form or another, such as Jesus Crucified, or in the power and glory of His resurrection. It requires special graces to carry on with such efforts of the imagination. But for ordinary souls, such efforts of the imagina-tion are not at all necessary. Spirit of Faith Is Necessary All that is really necessary is to accept in a spirit of simple faith that God is present and interested in absolutely everything we do, for such is the truth. Christ Our Lord, as Man, is present in heaven and in the Blessed Sacrament. But as Man, He is not present everywhere. ¯ As Man, He has a definite form and body, and we can imagine how He must have looked when He was on earth. He is also God as well as Man. But God, as God, cannot be imagined. He is a pure Spirit. "No one has ever seen God at any time. The only-begotten Son, who is in the bosom of the Father, He has revealed Him." (John 1:18.) "The spirit of the Lord has filled the round of the earth" (Wis. 1:7). There is no need to imagine what is not. All that is necessary is simply to believe what is. Simple faith in God's presence is all that is needed ! How in Actual Practice But how is this to work out in actual practice? In his Epistle to the Hebrews, St. Paul says of Moses: "God being invisible, he con-sidered Him as present as if he saw Him" (Heb. 11:27). It is some-thing like being in a very dark room with another person present. We cannot see him, but we know that he is there. He makes his presence known by his actionsfrom time to time. We can know God by faith and by His works. "We see now in a dark manner"; so we may con-sider in a spirit of simple faith that God is present. It is enough to 67 PATRICK F:. MURRAY know that He is here as our most loving Father and Friend, to rejoice in His presence no matter where we may be, no matter what we may be doing at the moment. We cannot see how He is present because we are still in the darkness of this life. We must live with faith in His presence and with hope that on the morrow of eternity He will discover Himself to us in all the magnificence of His divine majesty; and we shall see Him as He is. "When He shall appear, then we shall be like to Him: because we shall see Him as He is" (I John 3:2). Acts of Desire and Looe Most Necessary It is not enough to know that God is ever present to us. We must let such knowledge flow over into acts of the will, into personal acts of desire and love for Him. When we adore Our Lord present in the Blessed Sacrament we do not spend a lot of time trying to figure out how He is present. It is the same with this exercise of taking advan-tage of God's nearness to us. We take it on faith that He is present and walk lovingly in His company. So we "go about our daily duties with a greater zest and cheerfulness, knowing that we are performing every action of the day in His divine presence; knowing, too, that He realizes we are doing our every act, no matter how big or how little, out of love for Him alone. Our reflection from time to time on His presence is a greater incentive to do all things as perfectly as pos-sible with the help of His grace. "Whether you eat or drink, or what-ever else you do, do it all for the glory of God" (I Cot. 10:31). Pray Atu)a~ls Once Our Lord said: "We must always pray, and never give up" (Luke 18: I). There would seem to be no better manner of carrying out this wish of Our Lord than ever walking in His presence, doing all things out of love for Him alone. As St. Paul expresses it: "You are no longer strangers and for-eigners, but fellow citizens of the saints, and domestics of the house of God" (Eph. 2: 19). By living in such a spirit all our dealings and conversation can become a thing not of this earth but of heaven. And we carry out St. Paul's ~urther advice: "Fixing our gaze not on the things that are seen, but on the things that are not seen; for the things that are seen are temporal, but the things that are unseen are eternal" (II Cor. 4:18). Strength in Temptation Further, we must remember that when we act. in this way, we must not consider God Our Father at some great distance from us, 68 March, 1949 THE NEARNESS OF GOD watching us. He is actually present and interested in everything we do. This makes the practice easy and sweet, and helps us to be on the alert to find new ways to please Him. It is also a great h~lp in temp-tation to realize that He sees us and knows our inmost thoughts and the depths of our souls, reading there the amount of true sincerity we have in trying to overcome the temptations that bother us. He knows our strength and our weakness, and is ever present to help us. It is always a good thing to recall that every temptation takes place in the very presence of God : that every sin takes place right in' His very pres-ence. And when we overcome a temptation and prove our love, we do that, too, right in His very presence; and we are sure of a reward for every battle fought and won for His love. In temptation, call to mind such texts as: "Come to my help, O God; O Lord, make haste to defend me" (Ps. 69:2). Or again, such aspirations as: "O God, my Strength, strengthen me! . Never per-mit me, dear God, to offend Thee." "0 God, may I die rather than offend Thee !" Kinds of Pra~jers to God Present The best and most effectual aspirations, whether in time of temp-tion or in time of loving conversation with God, are those which our own hearts conceive, moved by His grace. In our ordinary prayers or conversations with God so near to us, we should speak about even the most trivial things and the most intimate things as'though with a friend. It is not at all necessary to have a great number of prayers; nor is strain of any kind necessary. One short prayer, provided it expresses the thoughts of our souls, can be r~peated over and over again, and is sufficient. Or again, a Gospel text from the morning meditation repeated over and over again is very pleasing to God, because He knows that you mean it as words of simple and sincere love as you move about on the rounds of your daily life and work in His loving presence. "For what have I in heaven? And besides Thee, what do I desire on earth? For Thee my flesh and my heart have fainted away. Thou art the God of my heart, the God who is my portion forever." (Ps. 72:25-26.) 69 Confidence in God Edward J. Carney, O.S.F.S. WHENEVER his security is threatened, man experiences fear, and he attempts to escape, if possible, the impending evil. Properly controlled this emotion plays an important and use-ful part in developing the 'human personality. For example, one who did not fear the rapidly moving vehicles at a busy traffic intersection would regret his rashness. It is natural, then, for a man to experience fear under certain circumstances. Even Our Lord feared the death decreed for him: "And he took with him Peter and the two sons of Zebedee; and he began to be distressed and discouraged. Theri he said to them, 'My soul is sorrowful unto death.' " (Matt. 26:37- 38.) Fear, however, very frequently exceeds its proper limits. An excellent example of this is the worry and anxiety that trouble many" areligious. In a life dedicated to God through renunciation of the world there must be difficulties. Sometimes these are of great con-sequence; more often than not they are the minor crosses ot~ daily life experienced even by lay people. An improper viewpoint in meeting them, consisting in too little confidence in God, destroys the religious' perspective. Hi~ fear becomes pronounced, manifests itself in worry and anxiety, and makes him doubtful of success in his chosen w'ay of life. Some examples from Holy Scripture will help illustrate these points. Lack of faith in God begets fear. When the storm at sea threat-ened to overwhelm their boat, the disciples awakened Jesus, saying: " 'Lord, save us! we are perishing!' And he saith to them, 'Why are ye afraid, O ye of little faith?' " (Matt. 8:i5-26.) This fear coming from mistrust of God's providence makes a man doubtful of his ability to face a situation. "And Peter answered and said to him, 'Lord, if it be thou, bid me come to thee upon the waters.' And he said, 'Come.' And Peter went down from the boat and walked upon the waters and came unto Jesus. But when he saw the wind, he was struck with fear; and beginning to sink, he cried out, saying, 'Lord, save me.' And straightway Jesus stretched forth his hand and took hold of him, and he saith to him, 'O thou of little faith, why didst thou doubt?'" (Matt. 14:28-31.) 70 CONFIDENCE IN GOD An analysis of excessive fears and anxieties will undoubtedly dis-close that insufficient trust in God is a partial cause. The religious fears the demar~ds of obedience, a new charge, a new assignment. "Why are you fearful, O you of little faith?" Beset by temptations against the vow of chastity the religious questions his strength. "Why are you fearful, O you of little faith?" The mental serenity of the religious is disturbed by daily problems. "Why are you fearful, O you of little faith?" If mistrust of God's providence produces fear and worry, trust in God is accompanied by courage and peace. When the apostles cried out in fear as they saw Christ walking on the sea, 3esus immediately spoke to them, saying: "Be of good heart; it is I, fear not" (Matt. 14:27), After the Resurrection the apostles were gathered together in the upper room. Suddenly 3esus stood among them and said: "Peace be to you! It is I. Be not afraid." (Luke 24:36.) The quality of this faith or trust inGod is also indicated by Christ: "And 3esus answering saith to them, 'Have faith in God. Amen I say to you, whoever saith to this mountain, "Be thou lifted up and cast into the sea," and doubteth not in his heart, but believeth that what he saith is to come to pass, it shall be done for him. Wherefore I say to you, whatsoever things ye ask for in prayer, believe that ye have received them, and they shall come unto .you.' " (Mark 11:22-24.) A religious who allows fear and doubt to color his life may unconsciously make the mistake of believing his problems either too great or too small for God's consideration. If he believes they are too great, he approaches God halfheartedly. Reflection on some passages from the New Testament will convince such a person that the miracles of Christ were performed for those who believed in him. Hence even the greatest difficulties are not insurmountable when a person turns to God in loving faith and confidence. Faith in Christ obtained the cure of the paralytic: "And 3esus, seeing their faith, said to the paralytic, 'Be of good heart, my child; thy sins are forgiven' " (Matt. 9:2). It was a means of res'toring sight to the blind: "And 3esus saith to them, 'Believe ye that I can do this?' They say to him, 'Yea, Lord.' Then he touched their eyes, saying, 'Be it done to you according to your faith.' " (Matt. 9:28-29.) It was required of a father before his child was brought back to life: "But ~lesus, overhearing what was said, saith to the president, 'Fear not, only believe!' . . . And taking the child by the hand he saith to her. 'Maiden, I say to thee, arise!' And straightway the maiden rose and walked." (Mark 5:36-42.) It 71 EDWARDJ. CARNEY won divine pardon for a hardened sinner: "And he said, 'Jesus, remember me when thou comest in thy kingdom.' And he said to him, 'Amen I si~y to thee, this day thou shalt be with me in para-dise.' " (Luke 23:42-43.) Not only .the great events of life but even the smallest detail falls under God's providence. "Are not two sparrows sold for a penny? And not one of them falleth to the ground without your Father. But as for you, the very hairs of your hexd are all numbered. Wherefore fear ye not; ye are of greater worth than many sparrows." (Matt. 10:29-31.) "And he said unto his disciples, 'Therefore I say to you, be not anxious about your life, what ye are to eat; nor for your body, how ye are to be clothed. For the life is more than the food, and the body more than the clothing. Consider the ravens, how th~y sow not nor reap, neither have they store-room or barn, and God feedeth them. Of how much greater worth are ye than the birds~ If then the grass in the field, which today liveth and tomorrow is to be cast into the oven; God doth so array, how much more you, of little faith! Seek ye not therefore what you are to eat and what you are to drink . . . your heavenly Father knoweth that ye have need of these things. But seek ye his kingdom, and these things shall be added unto you.'" (Luke 12:22-31.) This trust in God presupposes resignation to God's will. It ever bears in mind that God is far more effective in directing human events than man, that what seems an evil on the natural plane may really be a means of advancing in God's grace if accepted with the proper spir-itual dispositions. Thus in turning away from unnecessary fears and worries it does not fall into the fault of presumption. Rather it con-ditions the religious to view all things in their proper perspective and to avoid unnecessary fear by turning to God in confidence and resig-nation. It eliminates doubt, anxiety, and worry, and allows the reli-gious to face life at peace with himself and with God. OUR CONTRIBUTORS EDWARD J. CARNEY is superior of the House of Studies of the Oblates of St. Francis de Sales, Washington, D.C. J. CREUSEN. well-known authority on canon law, is a professor at the Gregorian University, Rome. WINFRID HERBST, writer, retreat master, is on the faculty of the Salvatorian 'Seminary, St. Nazianz, Wisconsin. FRANCIS P. LEBUFFE, for many years on the staff of America, is at present engaged in Sodality work in the East. ALBERT MUNTSCH is a professor of sociology a-nd philosophy at St. Louis University. PATRICK F. MURRAY is a mem-ber of the Jesuit Mission Band of the Maryland Province. EDWARD STANTON is completing his theological studies at Weston College, Weston, Massachusetts. 72 Re: Penitential Instruments Winfrid Herbst, S.D.S. IN A DRAWER in my desk I have a large candy box containing an assortment of penitential instruments, to wit: one large hair shirt made of sterilized horsehair and one hair waistband of the same material; one large and 6ne small discipline made of Spanish hemp as well as one plain and one studded discipline made Of small but e~- cient steel chains; one waist chain and one arm chain made of stainless steel wire, the points of which will bear a bit of filing flat lest they pierce the skin. The set is purely for purposes of study and demon-stration-- visual instruction of a rare kind. Many religious (dare I say "most"?) have never seen the like. I confess that the very feel of some of them makes me shudder; and a young novice who saw them for the first time turned pale, grew weak at the sight, and, knowing that discretion is the better part of valor, sat down on a convenient chair. Among the instruments in this formidable collection (and I sup-pose there are other styles and varieties) I look upon the steel chains and the steel disciplines, especially the studded discipline, as the most dangerous, as apt to cause wounds that in our day of germs could easily lead to infection and medical care. The chains should never be so sharp-pointed as to pierce the skin and should be worn only for brief periods of an hour or so at a time and when one is at ease, as during meditation; and should invariably be removed when one is going to be in any way actively engaged. And the steel-pointed dis-cipline, to my mind, should be used only for display purposes, to show that modern man is not as thick-skinned as his ancestors were. The large hair shirt and the hair band cause me less perturbation. Both can be worn for brief periods, not to exceed an hour, let us say, unless one finds that it is injurious, causing subsequent rash, itch, and so forth. The waistband may be worn over the skin but the large hair shirt is better worn over the underwear or even over the shirt. The one in my collection is a wicked thing and reminds you quite insistently that you are a poor sinner even when worn in this com-promise manner. The hempen disciplines are the simplest and safest instruments in ¯ my interesting collection, provided one reasonably limits the strokes, 73 WINFRID HERBST Ret~iew for Religious both as regards number and force, and lets them fall discreetly on that portion of the body which can best take punishment without real injury, where the proverbial dad (now outdated too) applied the ; strap out in. the woodshed. Those are just my ideas, of course; others may think otherwise but not necessarily so wisely. And I know of religious who have used even the chains (points filed fia!!) regularly several times a week for years and never a bit of harm did it do them, though it was real penance, especially the putting on of the clammy thing on a cold win-ter morning ! Before I go any further, I wish it to be distinctly understood, as shall be several times repeated, that none of the above penitential instruments or others like them may be used without special permis-sion from one's confessor or spiritual director--permission as regard:~ manner of use and length of time--permission that is given only after due discussion of all the factors involved. It is, of course, quite evi-dent that this permission is not necessary in those institutes which prescribe such penances by rule or by legitimate custom, unless it is ,expressly mentioned in the constitutions that one must, even in the case of custom, have the confessor's permission. Nor does this per-mission seem to be necessary for a very moderate occasional use (by way of experiment, for instance), unless.it is evident from the pre-vailing practice of the institute that nothing at all of this nature "may be done without spiritual direction. The question now arises: Is the use of these penitential instru-ments to be recommended at all? That depends. If you are an utterly unmortified religious, an unobservant religious, one who is not even making an attempt to keep the ordinary constitutions-- the answer is, no! You have many more important mortifications to practice before you even attempt these supererogatory practices. You should remember that no source of mortification is more efficacious, universal, and secure than the perfect observance of the holy rule, that its observance is surer and more meritorious than any self-chosen penance. If, however, you are a truly observant religious and are doing all your state of life demands as perfectly as possible--the answer is, yes, with due discretion and the permission of your con-fessor or spiritual director, remembering that these practices are not of obligation. The rules of most religious orderk or congregations do not offi-cially impose any corporal mortification but only suggest ~he idea. 74 March, 19 4 9 RE: PENITENTIAL INSTRUMENTS Thus in various constitutions we read passages like the following: "The chastisement of the body must not be immoderate or indis-creet, in watcl~ing, abstinence, and other external penances and labors, which are wont to do hurt and hinder greater good. Wherefore it is expedient that everyone should lay open to his confessor what he does in this respect." "Since corporal penances contribute much to spiritual advance-ment, their practice must not be neglected by the members." "In the private practice of ordinary mortifications and corporal penances which are not injurious to health the members are guided by the judgment of the confessor alone: for external and public penances, however, they also need the permission of the local Superior." ""With still greater reason each one shall renounce the flesh and its concupiscences, pride and its suggestions, ambition and its intrigues, causing, according to the words of the apostle, 'his members to die,' even though it required fasting, the discipline, and the hair shirt. No austerity, however, is' to be practiced by a religious without the per-mission of his confessor or Director." This last passage, from Directions for Novitiates of the Congre-gation of the Hohj Cross1 by the Very Rev. Gilbert Francais, C.S.C., is commented on at length in that excellent classic. From those pages of comment (40-44) I make the following extracts: "Corporal mortification is more than a humiliation; it is both a humiliation and a physical pain that we very willingly impose on ourselves, either for the purpose of keeping ourselves from sin, or in order to punish ourselves for having sinned, or for the still higher motive of suffering with Christ Who suffered for us. This simple definition places corporal mortification beyond the reach of the silly and unjust ridicule to which the spirit of the world would subject it. The world very readily admits that we may inflict sufferings, may accept sufferings,' or may impose sufferings on ourselves, for the fur-therance of great human interests. It admits, it demands, it requires, that to save the country we shall fast, shall go through painful exer-cises by which the body is worn down and broken; shall accustom ourselves to carry heavy burdens, to make long marches, to put up with hunger, thirst, cold and heat; to sleep on straw or the bare ground, occasionally to pass whole Mgbts without sleep; in a word, to break and discipline ourselves in every way. This is the fate in 1Published by the Ave Maria Press, Notre Dame, Indiana. Quotations with special permission of the editor, Father P. d. Carroll. C.S.C., who writes: "The book, how-ever, is out of print and I do not know where you could obtain copies of it." 75 WINFRID HERBST Revieu~ ior Religious store for all soldiers, and the most beautiful names are given to this spirit of sacrifice and mortification in favor of a noble object. "The world even goes so far as to allow its votaries to suffer, to expose themselves to a thousand sacrifices, to a thousand sufferings, for the object of a sinful passion. Not only does it not laugh at these mortifications, but it reads the history of them in novels with intense interest, and in the theatre it looks upon the representation of them with eager avidity. Those mortifications which the world admits and admires when there is question of defending our country, or even of concentrating on a guilty passion--by a strange perversity it ceases to tolerate them and it mocks them when it is a question of defending one's soul against the powers of darkness, of .saving it for eternity, and of following in the footsteps of Christ . There is a serious lesson for us in this, and we are almost guilty when, at the instigation of this thoroughly wicked spirit, condemned irremediably by Our Lord, we blush at Christian mortifications, and when, on this point, we are tempted to return a smile for its laugh--a laugh both stupid~ and shameless. "Corporal mortification is, therefore, most truly noble. This is not all. There may be circumstances, and especially for the Religious who is called to such delicate perfection even in l~is secret tl~oughts, in which it becomes a moral necessity . "Corporal mortification is useful not merely to triumph over exceptional dangers; it serves to avert them, to remove them further and further from" us, and, in a manner, to render them infrequent. It is an act of manly e, nergy and of higher authority towards a body which should be kept in its place as a slave and made to obey. It is an act of justice by which we ourselves, with our own hands, punish ourselves for having sinned; and not only does God approve of this expiation and recognize its value, but He is pleased with us because of our own accord we execute what His justice would require Him to inflict on us in the flames of Purgatory . " 'No austerity, however is to be practiced without the permis-sion of one's confessor or Director.' This condition is wise and necessary, in order to check indiscreet zeal towards one's self, to be sure of doing" the holy will of God, and to add to the intrinsic, merit of the act by which we mortify ourselves the great merit of obedi-ence." I know there are many kinds of mortification: interior, of imagination, mind, will, heart, the passions; exterior, sight, hearing, 76 March, 1949 RE : PENITENTIAL INSTRUMENTS taste, touch, smell, tongue. I know that the mortification of the senses, as St. Francis de Sales says, is more profitable than the wearing of hair shirts or steel chains or using the discipline. "I know that in addition to taking what God sends in the line of sickness and so forth, in addition to doingone's duty,and in addition to the Church's fast and abstinence, the faithful observance of the prescriptions of modesty and good deportment offer an extensive (and, alas! often uncultivated) field for mortification. But in this article I am lim-iting myself to corporal mortifications of the kind suggested by my collection of penitential instruments. In The Spiritual Life by Tanquerey we read (No. 774) : "There are other positive means of mortification which penitent souls inspired by generosity deIigbt to employ in 'order to subdue their bodies, to temper the importunities of the flesh and give vent to their holy desires. The more customary ones are small iron bracelets clasped to the arms, chains worn about the loins, hairshirts, or a few strokes of the discipline when this last can be done without attracting any notice. As to all such practices one must faithfully follow the advice of one's spiritual director, shun whatever tends to evince any singularity or to flatter vanity, not to speak of whatever would be against the rules of hygiene and personal cleanliness. The spiritual director should not give his sanction to any of these extraordinary .practices except with the greatest discretion, only for a time, and on trial. Should it come to his notice that any inconveniences arise therefrom, he must bring them to a halt." As a footnote to this he says: "To resume the practices of corporal mortification is one of the most effective means of regaining lost joy of spirit and fervor of soul: 'Let us go back to our bodily mortifications. Let us bruise our flesh and draw a littl~ of our blood, and we shall be as happy as the day is long. If the Saints are such gay spirits, and monks and nuns such unaccountably cheerful creatures, it is simply because their bodies, like St. Paul's, are chastised and kept under with an unflinching sharpness and a vigorous discretion.' (Faber, The Blessed Sacra-ment, Book II, Section VII.)" It is perhaps this expression of Father Faber's, "draw a little of our blood," which prompted a religious to say to me, when I cau-tioned that one must never cause a real wound in the flesh when using penitential instruments: "But we were told that corporal penance doesn't really amount to much unless we draw a little blood." I vigorously protest. I do not agree. It does amount to much. 77 WINFRID HERBST Rep~eto for Religiotts And it is against the present-day rules of hygiene thus to d~aw even a little blood. Why, even my favorite author Cappello, Italian and ascetic as he is, gives the following rules to be observed as regards corporal morti- £cations.--Such corporal mortifications (macerations) as are too injurious to health are never permitted. The following are among macerations of this kind: (a) flagellations in which the discipline is applied to the more tender parts of the body or upon wounds not yet healed or by using a discipline studded with sharp points that pierce the flesh; (b) hair shirts made of steel thread so thin that the sharp points penetrate the flesh; or hair shirts that are too tight; or hair shirts that are.constantly worn ; (~). th~ privation of sleep, so that the penitent habitually has less than ~'~vdn hours rest. (Please note, you who burn the midnight oil!) A~ regards corpora/mortifications in genera/, we must distinguish between the case in which the penitent asks permission to employ them and the case in which there is no request for such permission. In case there is no request, the confessor may indeed advise some fasting or some other slight¯penances, but not the hair shirt or the discipline. In case the penitent does ask, the confessor usually puts him off with a view to seeing whether or not he will ask again. If he asks again and very ea'rnestly, the confessor may find it well to grant permission, provided that the penitent is very well grounded in humility and genuine wrtue, in which'case he will at first grant permission to prac-tice such and such a corporal mortification for such and such a length of time on certain days. These are the rules ordir~arily followed by a spiritual director. In case of great necessity and of a penitent disposed to do hard things, he may more easily permit macerations or advise them, but always with due prudence and discretion. (Cf. Cappello, De Sacramentis, vol. 2, No. 573, edition of 1943.) And now, in conclusion, I imagine how some of my readers have been following my ramblings with an amused smile. Perhaps they. are saying within themselves: "Evidently the good man doesn't know that we have to lay it on good and heavy, according to the rule. He seems to think that what he calls macerations are out of date." But I do know. And I do not think so. I bow myself out with the following excerpt from The Catholic Encyclopedia, arti41e "Asceticism," in volume one: "In some of the 78 March, 19 4 9 RE: PENITENTIAL INSTRUMENTS orders the rules make no mention of corporal penance at all, leaving that to individual devotion; in others great austerity is prescribed, but excess is provided against'both by the fact that the rules have been subjected to pontifical approval and because superiors can grant exceptions. That such penitential practices produce morbid and gloomy characters is absurd to those who know the light-beartedness that prevails in strict religious communities; that they are injurious to health and even abbreviate life cannot be seriously maintained in view of the remarkable longevity noted among the members of very austere orders. It is true that in the lives of the saints we meet with some very extraordinary and apparently extravagant mortifications; but in the first place, what is extraordinary, and extravagant, and severe in one generation may not be so in another which is ruder and more inured to hardship. Again, they are not proposed for imitation, nor is it always necessary to admit their wisdom, nor that the biog-rapher was not exaggerating, or describing as continual what was only occasional; and on the other band it is not forbidden to suppose that some of tl~ese penitents may have been prompted by the Spirit of God to make themselves atoning victims for the sins of others. Besides, it must not be forgotten that these practices went hand in hand with the cultivation of the sublimest virtues, that they were for the most part performed in secret, and in no case for ostentation and display. But e;cen if there was abuse, the Church is not responsible for the aberrations of individuals,, nor does her teaching become wrong if misunderstood or misapplied .The virtue of prudence is a part of asceticism." CANONICAL LEGISLATION CONCERNING RELIGIOUS The authorized English translation of that part of the Code of Canon Law which governs religious is now available in the United States under the title Canonical Legislation Concerning Religious. The booklet is published and dis-tributed by the Newman Press, Westminster, Maryland. (Pp. 74. Price: 75 cents [paper] .) 79 The I-lundredt:old Edward Stanton, S.J. 44~ND everyone who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall possess life everlasting" (Mr. 19:29). If this expression, "the hundred-fold," is read out of context, it can easily be misunderstood. Actually, in the earlier verses of this same chapter in Saint Matthew's Gospel we read that our Lord had offered "treasure in heaven" to the rich young man on condition that he would accept the invitation to "go sell what thou hast, and give to the poor . and come follow me": there also we read His comparison between a camel struggling through the eye of a needle a'nd a rich man squeezing through the gates of heaven. In the light of these two observations which Christ made on the hazards of wealth, it would seem quite inconsistent to have Him, in verse twenty-nine, speaking primarily of a return in kind of the very things He invited religious to renounce in order to imitate more closely His example of detachment, poverty, submission, and obedience. It may be helpful, then, to consider briefly what various Fathers of the Church and some modern exegetes have had to say about Christ's promise of the hundredfold as it applies to those who have answered His call to the cloister. Saint Jerome, whose opinion in interpreting the hundredfold Venerable Bede followed three centuries later, stresses spiritual goods almost to the exclusion of material pos-sessions. He speaks of peace of heart, joy, divine consolations, and other gifts and graces with which God comforts His servants and which He lavishes upon them. These gifts are the rich rewards of a life of consecration to God's service, "for they surpass all earthly goods and joys far more than a hundred exceeds unity." In much the same way, Saint Ambrose (In Ps. cxix) understands by the hun-dredfold God HimselL and consequently the whole world which is God's possession. To such as leave all things for God's sake God is father, mother, wife, brother, sister, and all things--"because," remarks the saint, "he who has left all things begins to possess God, and He is, as it were, the perfect reward of virtues, which isreckoned not by the enumeration of a hundredfold, but by the estimation of 80 THE HUNDREDFOI.D perfect virtue." He cites the example of the tribe of Levi which by God's command was deprived of its portion of the Holy Land. How-ever, the Lord Himself promised that He would be its portion and inheritance. And from this he concludes: "He who has God for his portion is the possessor of all nature. Instead of lands he is sufficient ¯ to himself, having good fruit, which cannot perish. Instead of hquses it is enough for him that there is the habitation of God, and the temple of God, than which nothing can be more precious. For what is more precious than God? That is the portion which no earthly inheritance can equal. What is more magnificent than the celestial host? What more blessed than divine possession?" Saint Augustine (Epist. 89, quaest. 4) declares: "The whole world is the riches of the faithful." And Saint Gregory (Horn. 18 in Ezecb.) writes in the same vein: "He shall receive a hundredfold becauke God shall take care that such a one shall rejoice far more in his poverty, or his renunciation of his goods for the love of Christ, than rich men rejoice in all their riches and advantages." Father Cornelius a Lapide, referring to a parallel passage in Saint Luke's Gospel, explains the hundredfold as "many times more." More recent commentators, such as Fathers C. L. Fillion. F.C. Ceulemans, J. M. Lagrange, and J. A. Petit, in their com-mentaries on these words of Christ, lay special emphasis on the spir-itual rewards of peace, joy, and consolation even in the midst of sufferings and persecutions. The words of Father Alfred Durand in the Verbum Salutis series are worth quoting: "The hundredfold will not be given without persecutions (Mk. 10:30) ; this is a new proof that in this present life it should be bestowed for a religious purpose and not for a purely earthly advantage. This is what Saint Paul (2 Cor. 6:10) has summed up in a wo~d, speaking of himseIf and of the other Apostles: 'as having nothing, yet possessing all things.' "It goes without saying that the promise of the hundredfold thus understood, comprises . a tacit condition: unless it pleases God to dispose otherwise and that in our personal interest. Is there any need to add that a means given by God for the temporal support of the "ministers of His word' should not be considered as an end in itself? That would no longer mean renouncement but a miserable calcula-tion. Moreover, the hundredfold does not mean wealth." The request the mother of the sons of Zebedee made of Christ: "Command that these my two sons may sit, one at thy right hand, and one at thy left hand, in thy kingdom"; the question the dis- .8l PRUDENCE--,/si NECESSARY VIRTUE ciples put to Christ after His resurrection: "Lord, wilt thou at this time restore the kingdom to Israel?"--and many similar statements in the New Testament appear to us today, to have sprung from a background of ignorance. We conclude immediately that the ones who made these requests had forgotten Christ's words: "The king-dom of God is within you," and again: "My kingdom is not of this world." Yet, are there not some religious who at some time .or other have sighed the lament o-f the disciples on the way to Emmaus: sperabarnus, "we were hoping"? Could it be that we were disap-pointedin our hopes because they were founded on our own fanciful dreams, rather than on the words of Christ? Of this we may be sure, that God, our "reward exceeding great," will infallibly make good His word that those who, in their zeal "for the better gifts," have left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's" sake, shall receive a hundredfold, and shall possess life everlasting." Prudence--A Necessary Virtue Albert Muntscb, S.d. DO NOT the very nature of the religious calling and the many safeguards it offers its followers protect the latter from impru-dent ways and methods? Unfortunately, no. In religious life much is left to the good judgment of the individual, and he may easily adopt manners and fall into habits which do not harmonize with the high ideals of his profession. In other words, lack of pru-dence may vitiate well-formed plans and purposes, at least in their execution. Today, especially, when there are many occasions which bring religious persons into freer association with worldlings and worldly practices than was formerly the case, the virtue of prudence should accompany them like a guardian spirit. It is all well to say that new duties demand new methods of approach; but they do not call for laying aside the splendid poise and bearing, the recollection and exterior reserve that should always characterize the soul which has exchanged the trappings of the world for the livery of Christ. Those .who think they have larger privileges to imitate worldly 82 March, 19 4 9 PRUDENCE--A NECESSARY VIRTUE ways and to follow worldly patterns are precisely the ones who need most the protecting strength of Christian prudende. The world bestows an approving smile upon all who fall into its ways and fol-low its changing patterns; but in secret, it ridicules and condemns. Would that this were n~)t so. But the wise and thoughtfM, who hold fast to the way of the rule and regulations sanctiofied by higher wis-dom, need not be convinced by a telltale list of "the preceding proved by example." Prudence is an indispensable part of the armor of every religious. It is required in the classroom. The illustraiions and examples, the applications and iomparisons used to explain texts and principles need not be such as to suggest familiarity with the follies of the idle rich nor the pastimes of the degraded proletariate. No doubt, more than one Christian teacher has been savagely criticized in the home circle precisely for such lack of prudence in the classroom. Prudence is required in caring for the patient in the hospital. The inhibitory powers of tl~e sick and convalescent are often lowered, and they may unwisely and unfairly expect a degree of attention-- perhaps of affectionate care--which is not within the right of any religious to bestow. In such cases guidance by the spirit of the rule, if not by the letter, may be the best preservation from ugly conces-sions. The prudent religious will look at the crucifix in the sick room and will hear the voice of the Master counseIing conduct based on the fear of the Lord. "Blessed is he who offendeth not in speech." Prudence in con-versation with those not of the community, and especially with those not of the household of the faith, is a gift to be prized. Let Christ be our model both in what is to be said and, more especially, in what is to remain unsaid. In the recorded conversations of Christ you find no insinuation of base motives. Only a brave, fearless, outspoken denunciation of hypocrisy, sin, deceit, and hardheartedness; and then only when it was necessary and would prove beneficial to the offender or the bystander. And there is the important matter of friendship--both in and outside of the community. What is of God? What springs from the cravings of lower nature? Is the friendship founded on the real supernatural motive of charity? Would it be approved by Christ if He were present in person and you could lay the case before Him? Weighty questions these, whose answers entail a goodly amount of prudence, prudence based on Christian faith and charity. 83 ALBERT MUNTSCH Review for Religious There remains the vast field of personal attitudes, likes, dislikes, preferences. Is it wise to manifest them to one and all at the slightest provocation? Are others really interested to know of them or do they care to hear of them? Prudence cautions wise restraint. Some religious tell their hearers loudly: "I just hate such a thing and abominate such and such conduct!" Is this confession not apt to act as a boomerang which will bring sharp criticism for the uncalled for manifestation of your attitudes? St. Paul, in his ep!stle to the Ephesians, (chapter 6), describes what has come to be known as "The Christian Armor." This Chris-tian panoply includes the breastplate of justice', the shield of faith, and the helmet of salvation. But can we not say that the virtue of prudence is to guide every Christian in the use of these powerful spir-itual weapons? Prudence is one of the four cardinal virtues, which are defined as, "the four principal virtues upon which the rest of the moral virtues turn." A careful reading of the lives of the saints, as well as recollections of Catholic missionary activity in foreign lands, show how all-important is the virtue of prudence. It was at times the only guide to' success in the Christian warfare, andprepared the way for the entrance of the Gospel of Peace in foreign lands. Take the case of the famous Jesuit missionary Robert de Nobili (1577-1656). He labored in Madura, Mysore, and the Karnatic. In his day the system of caste was perhaps more rigorous than in our time. In order to gain over the Brahmins, he decided to follow some of their ~igorous modes of life. The cry arose that the missionary was adopting pagan customs, and that his example was apt to lead the native Christians astray. In the controversy which followed, one virtue was above all necessary. This was prudence. Should the mis-sionary discontinue his practice and so lose the golden opportunity to convert the higher caste Brahmins? Or should he consult the well'ire of the weaker brethren who would not be able to understand the meaning and motives of his procedure? Prudence justified him in continuing to adopt these foreign customs. He was later officially directed to cease these practices; but in the decision finally given, De Nobili was justified insofar as the customs which he upheld were distinctly cultural and had no necessary connection with worship of the Supreme Being. As stated in a preceding paragraph, the virtue of prudence is per-haps more necessary today when religious have so many opportunities 84 March, 1949 PRUDENCE--A NECESSARY VIRZFUE of coming in contact with people in the world. @he writer recalls a meeting of a scientific society several years ago when a member of a religious community arose several times to present some opinions on the questions under discussion. On one occasion especially this reli-gious embarrassed the audience by presenting views which apparently no one could follow and which seemed to be utterly wide of the mark. Finally, at the suggestion of one of the delegates, the religious ceased from further speaking. We leave it to the judgment of the reader to decide whether or not the virtue of prudence would have prevented this embarrassing incident. Is it not.significant in this connection to recall that one of the great saints of the New Testament--St. Joseph, the Head of the Holy Family--is referred to in liturgical hymns, as "'uir prudens et fidelis." Prudence guided him in his,first associations with the Mother.of God; and the Holy Scripture refers to his embarrassment so delicately, in a delicate situation. It was his prudence that directed him in such a way that won for him the approval of the evangelist. The three great model saints of Catholic youtb--Aloysius, Stanislaus, and John Berchmans--were each one distinguished in his own way for the prac-tice of Christian virtue. Yet each one of these distinguished members in Christ's army wa.s guided by that necessary virtue, prudence. If this virtue bad not been present, they might easily have become offensive to their fellow religious and might have failed to become models for youth in aftertimes, t3ut prudence kept them on a path which exemplified the highest type of spirituality and the greatest love of God, and yet made them dear to and worthy of imitation by those who saw their bright example. These are only a few simple thoughts on a virtue which is apt to be pushed aside like Cinderella in order to give scope to the practice of "heroic virtue." Heroic virtue--that is what we all need and desire-- is to be found in the daily practice of little duties in the spirit of faith, with eyes fixed on God, but above all in the spirit of sweet charity towards all of God's children. Let us then realize that this cardinal virtue is a most potent weapon for shielding us from many pitfalls and for aiding us to a higher degree of perfection in the life of religion. 85 Adapt:at:ion J. Creusen, S.J. Translated from the French by Cla.rence McAuliffe, S.J. [This article first appeared in Reuue des Communaut& Religieuses, XVIlI, 97. It is translated and printed here with the author's permission. The author, though a recognized expert on the religious life, would not want his suggestions to be taken as the last word on the subject of adaptation. Discussion of many of the points in the article, especially as they might apply to the United Sates, is desirable: and we shall welcome communications of this nature.--ED.] ADAPTisAa proTblemIOthatNbesets every age, but- it be- ~omes particularly pressing at times of rapid and,far-reaching social changes. That ours is such a time is beyond all question. When the religious life comes under scrutiny, the probl~m may be posed somewhat as follows: Is it expedient that religious life be adapted to the new circumstances of our times, or must novices and young religious adjust themselves to those demands that are looked upon as essential to genuine religious, life? In this article we intend to try to give the broad outlines of an answer to this extensive question. To adapt oneself means to conform one's life and conduct to a new set of circumstances. If a person travels from one climate to an entirely different one, he must adapt himself to the latter in matters of food, clothing, and work. He must in other words adjust his habits in such things to the requirements of heat and cold. A person must know how to adapt his ways of speaking, of teaching, of nursing the sick, and so forth to the diverse circumstances in which he is placed. Adaptation, therefore, involves change; but not from a mere desire for change in itself, or from fickleness, but from a desire to be able'to live or to act more profitably. Since surrounding circumstances do nor remain fixed, every living thing is compelled to make some adaptations. Just as winter imposes its own special demands, so also does summer. Once a being becomes incapable of adaptation, it is doomed to destruction. Acts that are devoid of adaptation are ineffectual and, as a consequence, usele.ss. Religious life, too, since it is a form of living and acting, cannot be an exception to this law. Apart from the basic applications of sovereign moral and ascetical principles, religious life imposes obliga-tions and norms of conduct that owe their rise to the exigencies or 86 ADAPTATION conditions of special circumstances or of a particular epoch. We need not dwell on this truth which is irrefutable and called into question by scarcely anybody. II The Church, while always remaining faithful to principle, pro-vides us with .striking examples of adaptation. She does not alter by one jot the dogmatic truths which Christ has entrusted to her. Truth does not change with the passage of time. It remains immutable, though the formulas expressing it may vary because of the evolution of human language. For this reason the Church does not alter her moral principles. She condemns contradictory heresies, not only those which unduly exalt human freedom or the worth of creatures, but those also which profess io deny the goodness of the divine work even in material creation. While proclaiming the superiority of per-fect chastit~ over conjugal chastity, she rejects the error of those who condemn marriage. While reminding us of the heroic mortifications practised by the saints, she does not prohibit or dissuade anyone from drinking wine temperately. Did not Christ choose wine as the mat-ter/ from which His greatest Sacrament would spring? ~ta The Church aiso keeps intact, insofar as possible, the fundamen-ls of her liturgy and even of her discipline. To maintain sacerdotal celibacy in the Latin Church, she has had to bear the brunt of recurring attacks. Even within recent memory Pope Benedict XV took occasion to declare that the Holy See would not relax her dis-cipline in this matter even though her failure to do so might prompt some priests to schism. Yet, only an'ecclesistical law is at stake, and its abrogation would imply no loss of essential doctrine. However, bowing to demands arising from circumstances of time and place, the Church does modify, either temporarily or perman-ently, certain disciplinary decrees even though they may date back to the very beginning of her history. Her legislation regarding fast and abstinence both during Lent and on Ember days, and particularly on vigils; has undergone remarkable relaxations. It should be noted, too, that some of these modifications even preceded the war of 1914-1918. Moreover, from the sixteenth to the nineteenth century the secluded or segregated aspect of religious life passed through a total transfor-mation. This was, so to speak, thrust upon the Holy See because many religious congregations had already contributed to it by the adaptations which they themselves had espoused. Again, within 87 J. CREUSEN Relaiew for Religious recent years we have witnessed a considerable extension of the liberty accorded to religious in the choice, at least periodically, of their con-fessors. The Holy See has regarded this as an inevitable consequence rio.wing from the abandonment of rigid seclusion, from a more pro-nounced awareness of freedom of conscience, and from'the new legis-lation about frequent Communion. The first decrees of Plus Xupon this last subject were greeted with vigorous opposition. But even though the highest superiors of some of the most distinguished orders remonstrated, they could not shake his resolve to grant this adapta-tion. Does not the Holy See guide us along the same road when it approves the most diversified forms of religious life? An enormous distance has been traveled from the day when Plus V wanted to oblige all religious to papal enclosure and solemn vows to the present time when approval is extended to religious societies whose members do not even live in community. On the other hand, the Church is prudent in her approach to such adaptations. She undertakes them gradually; she looks about for guarantees of their worth; she often delays until isolated experiments have demonstrated the harmlessness, the usefulness, and the need of the proposed change. Notice, too, how certain devotions, such as the devotion to the Sacred Heart, have passed through progressive stages of approbation. Again, are we not eyewitnesses of the transformation in some liturgi-cal practices? However, in matters liturgical, regardles~ of who may assert the contrary, the Holy See by no means allows priests, bereft as they are of all authority, to introduce changes as they please. Liturgi-cal practices emanate from the authority of the Holy See, which has reserved to itself exclusively the right to pass judgment on their pro-priety. Hence, without special authorization a priest may not cele-brate Mass while facing the congregation. It is no excuse to plead that such an adaptation is required by liturgical progress. III Objects of Adaptation 1. It is perfectly clear that no change can be made in the basic principles of the spiritual life which our Savior taught in His gospel. No matter what development of ideas or of customs may take place, self-abnegation and the way of the Cross will always remain the indispensable means of acquiring and fostering that perfect charity which unites us to God. To prove this we have at hand the explicit 88 March, 1949 ADAPTATION and unequivocal teaching of the gospels, the sum-total of tradition, the testimony and practice of all the saints. Against this solid truth, only specious arguments could be advanced. For instance, someone might contend that a person must necessarily revel in creatures in order to raise himself to God by their instrumentality. The genuine mystics, however, keep telling us that long and rigorous privation and self-denial are the gateway to contemplation and the fruition of God through the enjoyment of creatures. The religious spirit, diametrically opposed as it is to the spirit of the world, must be preserved. The new generation no less than the old must renounce the world--its ease, its dissipation, its spirit of independence and of criticism. The characteristic spirit of each insti-tute is also a treasure that should be jealously guarded. Is not this spirit the handiwork of divine grace operating in the souls of founders and foundresses? Moreover, the primary applications of general prin-ciples of Christian asceticism will remain unchanged or but slightly modified. For instance, certain safeguards of chastity, since they are required by the ingrained weakness of human nature, are always valid and are not out of step with variations in custom. Thus the practice of consulting a retreat director only in the confessional, or possibly in the parlor but not in his private room, will be maintained. Parlors where priests converse with religious women, whether young or old. should have doors panelled with glass. No need or legitimate reason exists for altering this usage. 2. Some adaptations are absolutel~t necessar~t. A. By reason of changes in ecclesiastical legislation. We have already mentioned the comparatively recent laws dealing with confessions of religious men and women. At first some supe-riors objected to these laws because they believed that this new lib-erty, unknown as it was to the earlier history of their institute, engendered a real danger. Today we can hope that such a state of mind has disappeared. The custom of exposing the Blessed Sacrament during Masses of some slightly greater solemnity than usual had ~o cease when the decree was issued allowing exposition only during Masses within the octave of the Feast of Corpus Christi and during the Forty Hours. Again, the Congregation of the Sacraments has very clearly expressed its desire that freedom to abstain from Holy Communion should be facilitated by every means in those communi-ties or social groups that receive Communion at a specified time. The habit of approaching the Holy Table in order of seniority, whether 89 J. CREUSEN Review for Religious of profession or of age, is certainly an obstacle to such freedom. Moreover, this ancient practice has been eliminated in some of the most famous orders. Communion is received without any regard for the position one occupies in the chapel or in the community. We have nothing but praise for this adaptation. It might even be con- , sidered as obligatory insofar as it can be done, because of the directives of the Sacred Congregation. B. By reason of the growth of the institute. When an institute spreads beyond the borders of its native coun-try and branches out into many foreign lands, the time has come when religious of other nationalities should be granted their rightful place in the government of the institute. This is particularly true when the foreigners outnumber members belonging to the native land of the founder or foundress. The foreigners, therefore, should be represented at general congregations or chapters. Just as the Holy Father chooses cardinals from all countries and from all nationalities, so should a general congregation be truly representative of the entire institute. This procedure, moreover, is necessary in order to forestall the temptation to separation from the institute. When religious bodies of men, and especially of women, find themselves systematically excluded from the government of their institute, they fall an easy prey to this temptation. Unfortunately, too, this temptation is often induced and kept alive by some of the local clergy who are anxious to exert a more direct and more extensive jurisdiction over the religious in their own country. The day may well come when thought must be give'n to forming a new province from a group of houses which have grown in number and importance. Similarly, the wisdom of suppressing a province must also be weighed when it has a dearth of members and cannot anticipate a fresh increase of novices for a long l~ime. If such a prov-ince is not suppressed, a general chapter will not have a jr/st propor-tion of representatives from various sections of the institute. As a result, certain groups get.the definite impression that they are gov-erned by superiors and chapters that ignore or neglect their own special interests. A more delicate question comes up, but we cannot waive it. Some institutes keep their communities stamped with a truly international character. In such cases it should not be surprising to find that the superiors of these communities are not citizens of the country where the house is established. O~her institutes, on the contrary, by reason 90 March, 19 4 9 ADAPTATION of the very necessities of their apostolate, must choose local superiors from persons who are either natives of the country or at least speak its language. It is easy enough to understand why authority should be exercised for a long time by superiors (we speak here particularly of communities of women) who are natives of the country in which the institute had its origin; but this state of affairs should not be pro-longed indefinitely. The time comes when it is fitting to appoint English or Irish superiors in England, American superiors in the United States, Belgians in Belgium, and so on. Omit this adaptation and the institute presents a foreign appearance in the country. This is damaging both to the recruiting of novices and to union of spirit. In addition, it furnishes the clergy of the land with a pretext or reason for inducing the native members to withdraw from their religious family and to found another of exactly the same kind, but one that is independent and better suited to the requirements of local conditions. On the other hand, the hearts of all become attached to the institute when confidence is reposed in those who are foreign to the country of its origin: C. By reason of the swift euolution of ideas and custbms. It is evident that the first condition for the proper direction of novices and young religious is to understand them. This supposes personal contact with, as well as experimental knowledge of, the external conditions in which they have been reared and educated. Sometimes masters and mistresses of novices, though quite elderly, understand modern youth perfectly because they have been in constant touch with it for many years. A true youthfulness of spirit results from this uninterrupted contact. However, when a successor has to be appointed to this office, it is important to select someone who is young enough to have retained memories dating from recent times and also youth's natural gift of facile adaptability. These qualities make it possible to understand the ideas, impressions, reactions, and mistakes of the young souls who are to be guided; and such understanding is a requisite condition for exercising 'influence and inspiring confidence. The same qualities should be found in prefects or directors of studies, and also in the superiors of certain houses. The physical condition of modern youth should enter into our consideration no less than its psychological dispositions. The war has radically affected the nervous systems of most young men and women who knock at the doors of our novitiates. This fact must be taken into account- seriously when matters concerning diet, length of 91 J. CREUSEN Review for Religious sleep, and the amount and kind of recreation are determined. When the garden is not sufficiently extensive, physical exercises can be very much in place.1 They afford relaxation from the overconstraint brought on by the religious habit, the practice of modesty, and a life that is too sedentary. In some countries it is perfectly circumspect for religious to enjoy the refreshment of a bath in a,swimming pool or in a pond located on the conveht grounds. In other countries, however, public opinion will hardly allow religious or clerics to swim even in a pool of their own. It is clear that public opinion must be reckoned with in this matter. D. B~] reason of special local circumstances. Most institutes having houses in hot climates have gradually adapted their religious garb to the climate so as not to wear out their subjects prematurely. Again, doctors scarcely allow religious nurses to enter the operating room unless their clothing is adapted to the functions to be performed there. Some cornets or headdresses have to be ruled out because they hinder freedom of bodily action too much. A white dress or apron will also have to be slipped over the religious habit. We need not insist on this because it causes no difficulty, and all institutes willingly consent to it. 3. Some adaptations though not necessary can be very suitable. Hence they are more or less important or urgent. The rational grounds underlying them resemble those we have mentioned above. A. The Liturgical Movement, for instance, will prompt the taking of a more intimate and active part while assisting at the Holy Sacrifice. All members of the community will be provided with a missal so that they can follow the prayers of the priest. On certain days, perhaps, the dialog Mass will be held. Some of the set prayers recited in common might be profitably replaced by others borrowed from the liturgy. One community, for example, has introduced the custom of reciting Compline as its evening prayer. B. Today quite a few candidates for religious life bring along a personal formation which their elders did not always have. This is explained by the modern abundance of spiritual literature, by more frequent confessions, and by more carefully organized closed retreats. Such candidates, of course, have new needs with regard to partictilar modes of the spiritual life. Would this not be a reason for doing lln the text Father Creusen seems to recommend calisthenics provided religious have not the facilities for other forms of exercises. His recommendation is hardly a sug-gestion to establish a regular regime of calisthenics, obligatory on alI.--ED. 92 March, 1949 ADAPTATION away with the custom, still widely in vogue, of reading the points of meditation every evening for the entire community? Would it not lead at least to the elimination of their rereading in the morning? Complaints about this matter are voiced quite often and they seem to be well-founded. After some time a suitably formed religious soul should be able to prepare for itself the matter of its prayer. It will feel drawn toward~ such or such a subject. Why compel such a one to listen in the morning to an entirely different kind of subject mat: ter? Sometimes even the manner of presentation does not correspond to the state of such a person's soul, to say nothing of its failure tO correspond to the mentality of the majority in the community. It is one thing to supply subject matter for morning prayer to novices for a time, or to provide the same help to the lay Sisters. It is quite a different thing to foist such subject matter' on persons who are already fuIIy formed both intellectually and spiritually. It would be absolutely intolerable, of course, for religious to lose their appreciation for the Rosary or for the beautiful invocations o~ litanies which are approved by the Holy See. But no need exists to' inspire a kind of distaste for these devotions by their overmultiplica-tion. It is hardly necessary to add that superiors should see with jealous care that fidelity is always maintained to the mental prayer prescribed by the constitutions. Sometimes, the length or number of vocal prayers recited in common infringes noticeably on the morning or evening meditation. C. Demands made b~t teachir~g. How many young religious men and women today must prepare for two, three, or four years to take examinations that require a considerableamount of knowledge as well as extensive laboratory exercises. The daily order should be adapted to this kind of work. To repeat certain courses intelligently or to put certain compositions in final form calls for. undisturbed and protor~ged study. Such students, therefore, should have at their disposal quite lengthy periods of study and should not be obliged to interrupt their study to attend to exercises of piety or manual labor. Some daily orders were formulated at a period when the preliminaries before class took practically no time or effort, especially after several years of prac-tical preparation. They are not at all suitable to present-day require-ments in the matter of study. The same holds true of preparation for examinations. Not forgetting, therefore, that some more elderly members may also be included in the dispensation, these young reli-gious will be dispensed from certain observances. Other members of 93 J. CREUSEN Reoieto for Religious the community who have more time either by reason of age or work, can continue to keep them. The Holy See sets the example here, for in the great monastic orders it allows exemption from choir to stu-dents of philosophy and theology. D. Technical progress. In a house of some size a house telephone system saves a considerable 'amount of time and eliminates many fatiguing trips and distractions. Telephones are p'erfectly in order in the rooms of the superior, the assistant, the treasurer, the prefects of study and of discipline, as well as in the kitchen, the infirmary, the tailor shop, and so on. How many runnings to and fro would be avoided, how many conversations shortened, what an asset for con-tinued and peaceful labor! An outside telephone evidently brings up different problems. Its use should not be permitted to the free choice of the members of the community. Simple prudence and sometimes the observance of poverty demand some limitations. Here again a wise adaptation is very much in place. The same should be said of the use of automobiles. A visitor was told in a kind of boasting way that in a house of studies there were at least fifteen typewriters. "How does it happen," he said, "that there are only fifteen? Each professor and most of the students should have their own typewriters." We submit this answer to the reflection of superiors. It is certain at any rate that a typewriter is no longer an object of luxury and can be strictly necessary for a teacher or a writer. Even the organization of work in some religious houses would profit much if it were inspired by the modern methods pursued in enterprises of considerable scope. An industrialist who had become a religious told us one time: "What an extravagance of personnel, what losses of time, what a lessening of the effectiveness of our work because we are not rationally organized." We might mention by way of example lack of adequate space, manual tasks imposed on eminent religious because they do not have secretaries to help them in their work, the lack of suitable instruments for work (furniture, index files, and so forth). E. The growth of the Institute brings up another very delic~ite question: Is it proper and, if so, when is it proper to transfer the gen-eral headquarters of the institute to Rome? To begin with, let us say that, although the Holy 'See wants to see a house of every institute at Rome, the Sacred Congregation does not urge all institutes to transfer the mother house there. When a mother house has been a cradle of 94 March, 19 4 9 ADAPTATION the institute; when it has been sanctified and made famous by the vir-tues and sometimes even the miracles of the founder or foundres~;' when most cherished memories are connected with it; we can readily understand that truly valid reasons are wanting for its removal. This is true even though one of the suggested reasons for removal is the advan'tage of baying the mother house in the center of Christianity. Proximity to the Vatican is not an indispensable condition for fos-teringdeep attachment to the Sovereign Pontiff and for acquiring a truly Catholic spirit. However, it can happen that the mother house by reason of the spread of the institute can lose its prestige in the minds of very many members; whereas the actual presence of the superior general's house in Rome certainIy lends to a congregation a mark of universalism and a feeling of union with the Holy See, both of which promote devotion in all members of the institute to those who govern it. Consequently 'it might be well to ask if such a project should not be submitted to the deliberations of a general chapter. IV How should the adaptation be carried out? 1. With prudence. To adapt means to change; and we know that changes do not always take place without shock. Sometimes they cause surprise. Oftentimes ~they inspire spirits of lesser con-stancy and prudence with a desire to introduce other changes which no good reason counsels or commands. Once a change is made it is often difficult, even impossible, to retrace one's steps. Hence a choice should be made in. the alterations to be introduced. Sometimes the unfavorable aspects of a change are perceived only after it has been made. This is an additional reason for seriously considering all possible consequences beforehand. A religious once suggested to his superior that a door be installed at a certain spot in the coiridor. The superior answered: "My dear father, in such and such a year a door was put there; some time later, another superior had it taken out. Later on it was replaced, and then it vanished again. Don't you think it is better to leave things as they are?" Hence counsel should be sought, but not solely from those who are so set in their ways that they cannot imagine or accept any change. It will be helpful to get information .from religious men or women of other institutes. What works well in one institute of the same kind may prove advantageous and beneficial in similar circum- 95 BOOK REVIEWS Review For Religious stances. When feasible, an experiment should be made without offering the change as permanent. 2. With decision. Prudence does not require an indefinite delay before introducing beneficial or necessary changes. Such delay easily engenders restlessness and regrettable criticism. Once the utility or the need of a change has been recognized, it should be introduced with-out complaints, without laments over the evils of the time, without harking back continually to the advantages of the former system. Such a policy might disco.urage souls of good will, or embitter those less favorably disposed. Above all the principle, "That was never done before and things went along all right" should be avoided. Such reasoning simply and categorically closes the door to all progress. Dis-tinction must be made between healthy tradition, custom, and row. line. The first is, generally spea.king, to be kept; the second can and sometimes should be changed: the third should be unequivocally condemned. ook Reviews THE LORD'S SERMON ON THE MOUNT. By St. Augustine. Translafed from the Latin by John J. Jepspn, S.S. Pp. v~ -f- 227. The Newman Press, Wes÷mlns÷er, Maryland, 1948. $2.75. The editors of "The Ancient Christian Writers" seri?s, Dr. Jo-hannes Quasten and Dr. Joseph Plumpe of Catholic University, have again succeeded magnificently in presenting to the English-speaking world an excellent translation of an important work of. Augustine. The entire work is a pithy, thorough analysis of the most challenging of all messages, the Sermon on the Mount, the party platform of Christianity. The work is divided into two books. Book One delves into the meaning of the sermon. Book Two establishes the truth that it is humanly possible to put the Sermon on the Mount into practice, that this sermon is not a moral code for a select few but a perfect pat-tern of Christian living, that it does not contain only counsels for a better class of Christians but rather also for every follower of Christ. The intimate relation between ethics and religion as it appears in this sermon intrigued the great mind of Augustine, and he set himself 96 March, 1949 BOOK REVIEWS to explore this relationship. As a result, in this volume we meet Augustine the moral theologian rather than Augustine the- dogmatic theologian, the ethics master rather than the metaphysician. As a result too, the book is easier to understand, more pleasant, even more devotional at times, as compared with his heavier dogmatic works. The cases handled and the learned discussions concerning them prove Augustine to be the greatest exponent of moral theology in Christian antiquity. In this work he 'made an impoftant contribution both to the science of ethics in general and to that of moral theology in particular. Several of Augustine's comparisons make for instructive and pro-vocative reading. He compares the Beatitudes with the Gifts of the Holy Ghost; and be concludes his book by comparing them to the seven petitions of the Our Father, saying that the first seven Beati-tudes are stages of grace that correspond to the seven petitions of the Our Father as they ask for the coming of the Kingdom of God. The treatment of the Our Father has excellent material for prayerful reflec-tion. One final asset of the book is the copious notes that clarify difficult passages and correct dubious solutions.--V. P. MICELI, S.J. YOU CAN CHANGE THE WORLD! The Chris÷opher Approach. By James Keller, M.M. Pp. xlx q- 387. Longmans Green and Co., Inc., New York, 1948. $3.00. The opening message of this book is that "the United States is being effectively undermined by less than one percent of the people of our country," who are fired by "a militant hatred for the basic truths upon which this nation is founded," and. who, in order to poison the minds of many, "make it their business to get into one of the four in-fluential spheres of activity which touch and sway the majority of the people." The challenge that immediately follows this message is that an equal number of people, fired by a love of Christian principles, desirous of enlightening the minds of the many, can enter the same influential spheres and save the country. And, since this parallel can be extended from country to country, the Christ-bearers (Christo-phers) can save the world. This, however, is only a part of the chal-lenge, for the emphasis of this whole Christopher movement is on the you (singular) ; and it says to every Christ-bearer, "'You can save the world." I will not attempt to give a complete outline or criticism of Father Keller's book. As a matter of fact, it is not a book in the ordinary 97 ]~OOK REVIEWS Reoiew for Religious sense; and anyone who wishes to read it as a book will very probably punish his-head mercilessly. It is a manual, a detailed plan of action covering the four major spheres of influence--education, government, labor-management, and writing--in which every individual who at least believes in God and in the fundamental moral truths can help to counteract the anti-God campaign that is now wrecking the country and the world. It does not stop, however, at these major spheres. It goes into the library, into business, onto the campus, and into the heart to convince every individual of good will that be can do some-thing and to point the way to do it. Because of this extensive scope and the multiple suggestions contained under each head, You Can Change the World is intended more for piecemeal pondering accbrding to one's own circumstances than for reading straight through. A large percentage of our readers can use Father Keller's book very effectively. It could make a fine basis for a discussion of various apostolic works; also for a consideration of various avocations (~nd sometimes of vocations). _And I might add that one can hardly read the opening chapters without being urged to pray for the world, and particularly for the Communists. One reader of the book said that he had not finished five pages before it suddenly came home to him that it would be better to pray for the Communists than against them. If Father Keller accomplished nothing more than to throw emphasis on conversion rather than destruction, on love rather than hate, his book and the whole Christopher movement would be more than justified. In one respect this book treads on what I might term "theological thin ice." Father Keller's message is addressed to all men who hold to the moral fundamentals, irrespective of their religious affiliations, and he encourages all to communicate what truth they have to others. This is a dangerous message and it must be phrased skillfully. The appeal to all men independently of religious attachments can readily connote-religious indifferentism; and the charge to spread what truth they have can lead to communicating the errors woven into the parr tial truths. On the first stretch of thin ice (the appeal to all men of good will) Father Keller is in the very safe company of Plus XII. The second stretch is more dangerous; yet it seems better to risk a plunge into the cold waters of misinterpretation by a positive and encouraging approach to those outside the Faith than to remain (freezing, more or less) in the so-called safety zone of negativism. As a matter of fact, my general impression is that Father Keller crosses 98 March, 1949 BOOK NOTICES even this very perilous patch with remarkable skill and courage. He makes it perfectly clear that his book and the Christopher movement are under Catholic auspices: he does not water down the fact that only Catholics possess the fullness of God's truth; and, in drawing up a minimum plan for the spiritual life of a Christopher, he wisely lim-its his suggestions to Catbolics.---G. KELLY, S.J. BOOK NATURAL AND SUPERNATURAL WEDLOCK, A LENTEN COURSE OF SEVEN SERMONS, by the Reverend Clement H. Crock, includes the best ideas from many sermons on marriage prepared by the author over a long period of years. Compiled in response to requests of bishops and priests for a series of concise, up-to-date Lenten sermons on matrimony, couched in simple, straightforward language, and pleasantly sprinkled with an abundance of apt illustrative examples, these seven sermons drive home .the fundamental doctrine which should be known by those already married and those preparing for marriage. They are easily adaptable for long or short sermons, and should prove very useful for all preachers. (New York City: Joseph F. Wagner, Inc., I948. Pp. 64.) THE JOY OF SERVING GOD by Dom Basil Hemphill, O.S.B.,con-talus twenty chapters, eacl4 of which deals with some important vir-tue or practice of the religious or priestly life. As usually happens, these time-honored subjects, such as humility, charity, spiritual reading, suffering, obedience, silence, detachment, derive new fresh-ness from their treatment by another personality. The book, there-fore, is worth adding to the community library. It is hard to see. why the author omits chapters on the vows of poverty and chastity since they are basic elements of the religious life. A few inaccuracies mar the book. For instance, very few theologians would want to defend this sentence: "All the venial sins of our past life for which we are sorry are forgiven by every absolution, whether they have been mentioned or not" (p. 162). Neither is it correct to say that one of the constitutive elements of the sacrament of penance is the "performing our penance" (p. 157). The meaning of the "imprimatur" on a book is not expressed clearly enough (p. 170). It is also surprising to find silence described as the "twin" of obedience 99 BOOK NOTICES Reoiew for Religious (p. 15). It is rather an atmosphere in which all virtues flourish. But despite these flaws, which after all take up but a few lines of the vol-ume, the book by its simplicity of style and general soundness will provide enlightenment and inspiration for many. (St. Louis, Mis-souri: B. Herder Book Company, 1948. Pp. x + 194. $2.50.) As its title indicates, OUR LADY'S DIGEST contains Marian articles chosen from Catholic magazines and books. It follows the familiar pattern of the Catholic Digest and other similar magazines, differing from them only in subject matter. The articles are frequently very good; but the stories, which are few in number, are with some excep-tions below average in literary quality as are also the poems. The various issues to date (the magazine has been in publication for almost three years) are uneven in quality, but in general are im-proving. With good editing the publication should develop into a very valuable and interesting magazine. (Olivet, Illinois. 11 issues per year. $2.00.) OUR LADY'S HOURS, by Mary Ryan, discusses the meaning and the beauty of the Little Office of the Blessed Virgin. This discussion is preceded by two chapters on "Liturgical Prayer" and "The Divine Office." The book should be of great value to Sisters and others who say the Little Office of the Blessed Virgin. (Westminster, Maryland: The Newman Book shop, 1948. Pp. xv + 195. $2.50.) THE IMITATION OF MARY contains brief chapters with Marian thoughts selected from the writings of Thomas ~ Kempis and edited by Dr. Albin de Cigala. Each "thought" is followed by applications made by the compiler. The book does not approach the appeal of The Imitation of Christ, but it contains a fair number of interesting thoughts. The attempt to arrange the material to fit the fifteen mys-teries of the Rosary is not successful. The work was translated from the original French by a Dominican Sister. (Westminster, Maryland: The Newman Press, 1948. Pp. 114. $1.00 [paper] : $2.25 [cloth].) RELIGIOUS TEACHING OF YOUNG CHILDREN, by S.N.D., has four parts. The first is historical and highlights the chief events in Our Lord's life. The second is doctrinal, corresponding roughly to the Creed. The third and fourth parts deal with the child's first steps to God: prayer, confession, and Communion. The narratives and instructions are simple and adapted to the tiny capacity of the very young. Religion is presented, not so much as a stern Creed, Code, 100 March, 1949 BOOK NOTICES and Cult but as an attractive and lovable person whom the child is drawn to follow. The copious suggestions and devices after each les-son are practical aids to help the child live, love, and serve Christ, his best Friend, twenty-four hours every day--on Monday as well as on Sunday. Parents and teachers will discover in this charming book the secret of that most difficult of arts--introducing a child to the Lover of little children. (Westminster, Maryland: The Newman Bookshop, 1947. Pp. 173. $2.25.) BOOK ANNOUNCEMENTS. [We have been receiving more books than we can possibly review. Because of this we must make a decided change in our policy. In future we shall list each book received and shall in most cases include a brief descriptive notice of the contents, in so far as this can be estimated from a glance at tbe book, the jacket, and the pub-lisher's announcement. This is the most that we can guarantee for any book. Some books, of course, will be reviewed later or will be given a more complete and critical notice. We can make no guarantee at all for booklets and pamphlets. The list of books announced here supplements the list included in our January number, p. 56. This list, together with the reviews and notices published in this issue, is a complete acknowledgement of all books received up to February 10, 1949, and not previously reviewed.] BENZIGER BROTHERS, INC., 26 Park Place, New York 7, N. Y. Our Lady of Fatima, Queen of Peace. By Joseph Delabays; translated by John H. Askin. Pp. xv + 197. $2.75, A fairly full history of the Fatima story, fol-lowed by nearly fifty pages of prayers to Mary, Five illustrations. BRUCE PUBLISHING COMPANY, 540 N. Milwaukee St., Milwaukee I, Wis. Vade Mecum for Teachers of Religion. By Sister M. Catherine Frederic, O.S.F. Edited by the Rt. Roy. William F. Lawlor. Pp. xvi -'k 344. $4.00. A grade school teacher's reference book containing material on the liturgy, the Mass, a glos-sary of ecclesiastical terms and abbreviations, and brief lives of class patron saints recommended for study. The Watch. By the Most Rev. Alfred A. Sinnott, D,D., Archbishop of Winni-peg. Pp. vii -5 155. 1947. $2.50. Contains fourteen Holy Hours for use each month of the year, for Holy Thursday, and for Forty Hours. CATHOLIC UNIVERSITY OF AMERICA PRESS, Washington,-D.C. The Provincial Religious Superior. By Rom~eus W. O'Brien, O.Carm. Pp. x q- 294. Adissertation on the rights and duties of provincials in religious orders of men. EVANS-WINTER-HEBB, INC., Detroit, Mich. No Greater Service. By Sister M. Rosalita, I.H.M. Pp. xx q- 863. The history of the Congregation of the Sisters, Servants of the Immaculate Heart of Mary, Mon-roe, Michigan, (1845- 1945), with a foreword by His Eminence, Edward Cardinal Mooney. Achievement of a Century. By the same author. Pp. xiii -Jr 299. An account of the mother house and missions of the congregation. Both volumes pro-fusely illustrated. $15.00 for both volumes. Order From: Publications Office, Saint Mary's, Monroe, Michigan. FATHERS OF THE SACRED HEARTS, 4930 South Dakota Ave., N.E., Washington 17, D.C. 101 BOOK NOTICES Review For Religious Father Damien: Apostle of the Lepers. By the Most Reverend Amleto Giovanni Cicognani. Pp. 47. $.50 (paper). THE GRAIL, St. Meinrad, Indiana. As Others See Us. By Henry Brenner, O.S.B. Pp. 117. $1.25. Presents the Sacred Humanity of Christ as the mirror in which we may see ourselves. The Mass Year. By Placidus Kempf, O.S.B. Pp. 124. $.30. A daily Mass guide for 1949 with liturgical reflections on some of the SeCrets. The Virgin's Land. By the Young .Monks of St. Meinrad's Abbey. Pp. 97. $.50 (paper). B. HERDER BOOK COMPANY, 17 South Broadway, St. Louis 2, Mo. Where We Got the Bible. By th," Rt. Rev. Henry G. Graham. Pp. xii q- 166. Paper. $1.00. Tells how the Catholic Church preserved the Bible. A reprint of a work that has not been available for several years. Meditations For Evergman. By Joseph McSorley, C.S.P. Volume II. Contains. meditations for each day of the liturgical year from Pentecost to Advent; also a handy index of the Scripture texts on which the meditations are based. Pp. vi 211. $2.75. Dante Theologian, A translation of and commentary on The Divine Comedy, by the Rev. Patrick Cummins, O.S.B. Contains an English version of the encyclical on Dante, the text of The Divine Comedy, commentaries, and a dictionary of proper names. Pp. 604. $6.00. The Three Ages of the Interior Life. Volume II. By the Rev. R. Garrigou- Lagrange, O.P. Translated by Sister M. Timothea Doyle, O.P. Pp. xiv -[- 668. $7.50. The present volume discusses the illuminative and the unitive ways and extraordinary graces. Second Latin. By Cora Carroll Scanlon and Charles L. Scanlon. Pp. vi -1- 270. ' $3.50. Intended for students who can devote only two years to the study of Latin and who must be prepared to read Latin textbooks of philosophy, theology, and canon law. The Well of Living Waters. By. Pascal P. Parente. Pp. viii -t- 335. $3.50. Excerpts on spiritual topics from the Bible, the Fathers, and the masters of the spiritual life. P. J. KENEDY ~ SONS, 12 Barclay Street, New York 8, N. Y. Another Tu2o Hundred Sermon Notes. By the Rev. F. H. Drinkwater. Pp. ~ii -t- 210. $4,25. Provides from two to five outlines for each Sunday of the year, as well as a choice of themeS, for a large number of feasts and occasions when a pul-pit talk is in order. L'IMMACULI~E-CONCEPTION, 1844 est, rue Rachel, Montreal (34), Canada. Lumiire et Sagesse. By Lucien Roy, S.J. Pp. 301. A study of mystical grace according to the theology of St. Thomas. LONGMANS, GREEN AND CO., INC., 55 Fifth Ave., New York, N. Y. You Can Change the World. By James.Keller, M.M. Pp. xix -b" 387. This is the story of "The Christopher Approach"-~of how the ordinary man can do a great job ifi changing the world for the better. $3,00. Transformation in Christ. By Dietrich yon Hildebrand. Pp. ix -b 406. $4.50. The theme of the book is the operation of the supernatural life in the sphere of personal morality. Lord, Teach us to Pratl. By Paul Claudel. Translated b~" Ruth Bethell. Pp. 95. $2.00. De La Salle: A Pioneer of Modern Education. By W, J. Battersby, Foreword by A. C. F. Beales. Pp. xix + 236. $3.50. 102 March, 1949 BOOK NOTICES Sermons and Discourses: (1825-39). Pp. xviii q- 348. $3.50. --- Sermons and Discourses: (1839-57). Pp. xvli-b- 382, $3,50,--Two more volumes of the new series of the works of John Henry Cardinal Newman. Edited by Charles Frederick Harrold. MACMILLAN COMPANY, 60 Fifth Avenue. New York. Mary o[ Nazareth: A True Portrait. By Igino Giordani. Translated by Mother Clelia Maranzana and Mother Mary Paula Wiltiamson. Pp. xlx + 185, $2.75. MARQUETTE UNIVERSITY PRESS, Milwaukee, Wisconsin. Peace Proposals of Plus Xll in the Writings of David Lawrence. By Sister Cath-erine Joseph Wilcox, S.P. ,Pp. xi q- 95. A dissertation. THE MARYKNOLL BOOKSHELF, Marykn911, N. Message of Fatima. A unit of work for intermediate grades. Lithographed. Pp. 103. How the People o[ the Andes Live. A new unit of study on Peru, Bolivia, and Ecuador. Assembled in loose-leaf binder. $1.50, .THE MERCIER PRESS, Cork. Communism and Ireland. By Sean P. MacEaoin. Pp. 132. Paper: 3/6d. Westward by Command. By Maire Cotter. Pp. 159. $2.50. A life of Mother Cabrini. THE MISSION PRESS, 1502 West Ashby Place, San Antonio 1, Texas. The True Concept of Literature. By Austin J. App, Ph. D. Pp. v -1- 110. Paper: $1.00. NATIONAL CENTER OF THE ENTHRONEMENT. 4930 So. Dakota Ave., N. E. Washington 17, D. C. Proceedings of the'First National Congress of the Enthronement of the Sacred Heart in the Home. Pp. 92. Paper: $1.00. Contains much conference material. THE NEWMAN PRESS, Westminster, Ancient Christian Writers, No. 6. This volume comprises The Didache, The Epistle of Barnabas, The Epistles and the Martyrdom of St. Polycarp, The Frag-ments of Papias, The Epistle to Diognetus. Newly translated and annotated by James A. Kleist, S.J. Pp. vi + 235. $2.75. Meditations on Christian Dog.ran. By the Rev. James Bellord, D.D. Vol. I: Pp. xxv--[- 369; Vol. II: xiv -[- 363. $7.50 for the set of 2 volumes. The medita-tions cover the whole of dogma. Two pages for each meditation. They seem very solld. This is a Newman reprint of a work that has not been available for a long time. The Vell Upon the Heart. By George Byrne. S.J. Pp. viii q-- 103. The book treats of private prayer. Thy Light and TbU Truth. By Rev. Robert Nash. S,J. Pp. 197. $2.50. A book of meditations. A selection of the Spiritual Book Associates. The Old Testament and The Future Life. By Edmu, nd F. Sutcliffe, S.J. 2nd. edition. Pp. vii q- 201. $3.50. Surveys the development of the doctrine of the future life as it is found in the Old Testament. The Way of the Mystics. By H. C. Graef. Pp. 160. $2.75. A study of the mystical life in various mystics. Christ ls All. By John Carr, C.SS.R. Pp. 143. $2.25. This is the fourth impression; the Imprimatur is dated 1928. According to the author's preface, the book is of a moral and devotional nature and is intended to make Cath,olics' belief in Our Lord more vivid and practical. The Mystical Body, the Foundation of the Spiritual Life. By Father M. Eugen~ 103 BOOK NOTICES Revieu~ for Religiou,~ Boylan00.Cist.R. Pp. 130. $1.75, cloth: $.90, paper. This was the April (1948) selection of the Spiritual Book Associates. The Liturgical Year. Volume I: Advent. By Abbot Gu~ra, nger, O.S.B. Pp. x + 520. The price of the present volume is $4.00. Subscribers to the entire set of 15 volumes are entitled to a discount of 25 per cent. Another Newman reprint of a classic work. Catechism Stories. By the Rev. F. H. Drinkwater. Pp. xxxv ÷ 480. $3.'50. Contains nearly seven hundred stories, each designed to drive home some point of Catholic teaching. Written originally as a companion to the English catechism, this American edition has references to the appropriate sections of the Revised Baltimore Catechism No. 2. Diocesan Censures "Latae Sententiae" and Reseroed Sins in the United States. Compiled at Woodstock College, Woodstock, Md. Pp. 38. Paper: 50 cents per copy; 6 or more copies, 20 per cent discount. A handy booklet for students of canon law and for priests in the ministry. A Retreat Souvenir. By Father Victor, C.P. Pp. 79. Paper: 30 cents. A translation of the French. Intended primarily for girls and young women who have made an enclosed retreat. Platform Replies. By the Very Rev. J. P. Arendzen. Volume 1. Pp. 199. Paper: $1.75. Answers to questions on ethics and religion. Companion to the Spiritual Exercises of Saint Ignatius. By Aloysius Ambruzzl, S.J. (Third edition.) Pp. xiv + 348. $3.00. First Steps in the Religious Life. By Bernard J. Kelly, C.S.Sp. Pp. 127. $2.50. A planned series of instructions on the religious life. Hidden Fields. By Sister M. Rosalia, M.H.S.H. Pp. viii + 55. $1.50 (paper). A brief sketch of the life of Mother M. Demetrlas, foundress and first superior gen-eral of the Mission Helpers of the Sacred Heart. The Liturgical Year: (Christmas, Book I, 4th ed.). Pp. vii + 456. $4.00. --The Liturgical Year (Christmas. Book II, 4th ed.) Pp. x ÷ 522. $4.00.-- Both by Abbot Gu~ranger. O.S.B. Translated by Dora Laurence Shepherd. The Lord is mg Jog. By Paul de Jaegher, S.J. Pp. 182. $2.50. Describes the relationship between happiness and holiness. The Mother of Jesus. By Father James, O.F.M.Cap. 'Pp. viii + 159. Chapter Headings: Portrait, Vocation, Immaculate, Pre-Ordained, Virgin-Mother, Media-tion, Queen. Nazareth. By J. K. Scheuber, O.S.B. Translated by the Venerable Archdeacon M. S. MacMahon. P.P., V.F. Pp. xiv + 278. $2.50. A pocket-size book of counsel and prayer for the married. Readings and Addresses. By the Reverend F. H. Drinkwater. Pp. vi + 190. " $2.75. For the Holy Hour and other occasions. Religious Teaching of Young Children. By S. N. D. Pp. 173. $2.25. A book for teachers and parents. A Spiritual Aeneid. By Monsignor Ronald A. Knox. Pp. v + 263. $I.00 (paper) : $3.00 (cloth). The author's account of his conversion. This Age and Marg. By Michael O'Carroll, C.S.Sp. Pp. viii + 158. $2.50. FREDERICK PUSTET COMPANY, INC., 14 Barclay Street, New York 8, N.Y. Ave Maris Stella. By Max F. Walz, C.PP.S. Pp. vii + 70. $1.50. Each chapter handles a stanza of the "Ave Maris Stella" hymn in the manner of the sec-ond- method-of-prayer. The Shepherdess of Souls. By a Sister of Mercy. Pp. ix + 125. $1.50. Each of the thirty-o.ne short considerations consists of a quotation from some book about 104 March, 19 4 9 QUESTIONS AND ANSWERS Mary, some thoughts about the event in her llfe, followed by a moral application to the reader's llfe, concluded with a prayer to Mary, and an appropriate poem. RADIO REPLIES PRESS, St. Paul I, Minn. The Singing Heart. By Rev. Lawrence G. Lovasik, S.V.D. P. 144. Sto~y of girl named Antoinette Marie Kuhn. ROSARY COLLEGE (Department of Library Science), River Forest, Ill. The Catholic Booklist: 1948. Pp. 110. $.60. The Catholic Booklist: 1949. Pp. 86. $.65 (paper). ST. ANTHONY GUILD PRESS, Paterson, New Jersey. The Book of Genesis. The first of a new set of translations of the Old Testa-ment. Work is done by scholars of the Catholic Biblical Association and is spon-sored by the Episcopal Committee of the Confraternity of Christian Doctrine. Pp. vi + 130. THE SENTINEL PRESS, 194 E. 76th St., New York 21, N. Y. 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Issue 9.2 of the Review for Religious, 1950. ; MARGH° 15, 1950 Diocesan or PonHfical ? 'Joseph F. Galle. 'Virtue of Faith . John M~hews Oh'Controversy . ~. Gera[~Kelly Works:of God Manifest . .Dominic Hughes (;)uesHons and Answers Book Reviews Communications Report to Rome VOLUME IX NUMBER 2 Ri::VII::W FOR RI:::LI IOUS VOLUME IX MARCH, 1950 NUMBER 2 CONTENTS DIOCESAN OR PONTIFICAL ?--Joseph F. Gallen, S.J . 57 THE VIRTUE OF FAITH IN THE SPIRITUAL LIFE-- John Matthews, S.J . 69 OUR CONTRIBUTORS . 72 ON CONTROVERSY~ (An Editorial)--Gerald Kelly, S.J . 73 SEARCHLIGHTING ~URSELVES . 77 WORKS OF GOD MADE MANIFEST--Dominic Hughes, O.P. . 78 FATHER ELLARD'S REPLY . 91 COMMUNICATIONS . 95 SUMMER SESSION . 96 BOOK REVIEWS-- The Mother of the Savior and Our Interior Life; Ignatlan Methods of Prayer; Little Catechism of Prayer . ~ . 97 BOOK NOTICES . " . 100 BOOK ANNOUNCEMENTS . 101 QUESTIONS AND ANSWERS-- 7. Abandoned Wife Entering Religion . 104 8. Extending Postulancy, Novitiate, etc . 105 9. Postulancy outside Novitiate . 106 I0. Dowry When Transferring to Contemplative Order . 106 11. Sick Religious and Daily Communion . 107 12. Genuflections in,Chapel . 108 REPORT TO ROME . 108 THOUGHTS ON ST. JOSEPH . 112 IN MEMORIAM (Alf'red F. Schneider, S.J.) . 1 12 REVIEW FOR RELIGIOUS, March, 1950. Vol. IX, No. 2. 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. 8.J. Copyright, 1950, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before wrltln9 to us, please cons,,It notice on Inside back cover. Diocesan or Pont:ific l? ¯Joseph F. Gallen, S.J. THE following pages constitute ~in effqrt to answer two practical canonical' questions: (1) should a diocesan congregation "Con-fine' itself to the diocese of origin? (2) should a' diocesa'n congregation become pontifical? These are very. important questions for many institutes. They are also questions to which angwers can. be given that are based solely on personal knowledge and espe'ciallT on personal preference. Such knowledge can be inadequate and the preference can be very subjective. Therefore, I l~ave tried to avoid mere.personal opinion and to base the answers primarily on the mind and 'v~ill of the Holy See and secondarily on the opinions that com-monly exist in the Church as found in approved authors. ~" I. DiSti~'~tion of Defi'nition between a Pontifical and a "" Diocesan Congregatiqn~ . . :,~., It is by no means unusual to encounter the mistaken opiniqfi.th, a~ a, diocesan religious institute is one that. is confined to a particul.ar. diocese and a pontifical institute one that has houses in seve.ral di0,- ceses. These false definitions are deafly excluded by canon 488, 3°: "'institute app~ou.ed bg the Hqlg See. (Religio iuris pontifical), ~every institute which has obtained from. the Apostolic S~e either ~p~r.o.-'.~ ba~ion'~o~'i.a.t, leas.t.the decree of commendation (decretur~,'l~udis)t;i Diocesan Institute, an institute erected by Ordinaries, which ~has ~not y~.t:.o."bthined this" decre~ ofcommendation.". Thu's the diStinCtiOn between a pontifical and a diocesan congregation has in itself nothing Whatever to do with territorial diffusion; it is based sblely on the p~es.ende or'absbnce of approval by the Holy See. We shall see tha~ a diocesan institute is also destined to spread to many dioceses, and d~ffu~ion~ to'. rrian~r diocese~ is only an ordinary, not ari absolfitel prerequisite for obtaifiing papal opproyal. In actual fact there are diocesan;. congregati6ns in the United 'States that haCce spread to several dioceses., It is equally true that some pontifical congregation~ in~thi~ c6dh~ry are confined to one diocese. ~All religious orders are pontifical institutes, since the approbation of 'an order is reserved to the Ho!y See. Ther?fore, institutes such as those of the Carmelite Nuns, Dominican Nuns, Poor Clares, Sacra-mentirie'Nuns, and Visithndines are pontifical. A religi0ds order is 57 JOSEPH F. GA'LLEN Review for Religious ¯ an institute whose particular law pr~scribes that at least some of the subjects at least should take solemn vows (can. 488, 2°). The hope of clarifying this o'ften misunderstood definitio'n is the justificat.for the tautology. It is not required that all of the members of the institute, but it is s~f~cient that only some of these, should either actually take solemn vows or be obliged to do so by the law of the institute. An institute can also be an order even if none of the mem-bers actually take solemn vows. It is sufficient that some should do so from the particular law of the institute.1 Solemn vows are not taken in mo~t of the monasteries of nuns in the United States, yet all of these institutes are orders since at least some of the members should take solemn vows in virtue of the particular law of the institute.2 A religious congregation is an institute in which all the members actually take simple vows, whether perpetual or temporary, and in which none of the members should take solemn vows in virtue of the law of the institute (canon 488, 2°). No religious institute can exist in the Church that has not been approved by legitimate ecclesi-astical authority. The foundation of a religious institute may certai.nly be approved by the Roman Pontiff, but in practice it is approved by the ordinary of the diocese of foundation. This approval of the local ordinary makes the congregation a diocesan institute. ~For example, article 37 of the Constitutions of the Ursuline Nuns of the Congre-gation of Paris, Pittsburgh, Pennsylvania. reads as follows: "By tight, these vows are solemn vows, as they were so approved by holy Church at the beginning: but, in fact, in this country, by disposition of the Holy See, they are only simple vows." Article 641 of the Constitutions of Dominican Nuns reads: "Those Nuns of our Order whose vows are, by constitution, solemn but who because of circumstances of time (cgn. 488, 70), by prescription of the Apostolic See, make only. simple VOWS . " -°In 1864 the Holy See declared the following monasteries of Visitation Nuns in the United States had solemn vows: Washington, (Georgetown), Baltimore (Roland Park), Mobile, St. Louis, and Kaskaskia. The last-mentioned later united with its daughter community in St. Louis. Mo. Since 1864 the monasteries that follow have received a rescript from the Holy See granting solemn vows. The year of the rescript is put in parentheses. Carmelite Nuns of the Ancient Observance: Allentown (1931): Discalced Carmelite Nuns: Philadelphia (1902, but solemn vows were first taken in 1925), Wheeling (1925), Bettendorf (1949), Louisville (1930), Morristown (1926), Loretto (1932), Rochester (1930), Mobile (1943), New Brunswick (1948): Dominican Nuns: Detroit (1929, Menlo Park (1929), West Springfield, Mass, (1928): Dominican Nuns of the Perpetual Rosary: Buffalo (1944), Camden (1947), Syracuse (1947): Poor Clare Nuns: Cleveland (1946); Franciscan Nuns of the Most Blessed Sacrament: Cleveland (1912), Canton (1925, but solemn vows were first taken in 1950): Nuns of Perpetual Adoration of the Blessed Sacrament (Spanish speaking) : E1 Paso (1930) : Visita-tion Nuns: Elfindale, Springfield, Mo. (1888). Solemn vows are taken in the Oriental Order of St. Basil the Great. Four other monasteries have applied for solemn vows¯ 58 March, 1950 DIOCESAN OR DONTIFICAL? After an initial period of growth the congregation usually peti-tidns the Holy See for papal approval. The attainment of papal approval makes the congregation a pontifical institute. It is sufficient that the Holy See approve either the institute or the constitutions. The present ordinary practice of the Holy See is to approve both. In answer to the first petition of the congregation for papal approval, the Holy See gives its first approval to the" institute by what is called a decree of praise or commendation. At the same time the Holy See gives a temporary and experimental approval to the.constitutions for a determined period of time, which now is usually seven years. At the end of this time the congregation sends another petition to Rome. The Holy See then gives a final approbation to the constitutions and, frequently at least, a definitive approbation to the institute.3 The practice of the Holy See can vary in many matters, and it has varied in the present case of the approval of religious congrega-tions. It is possible to find congregations that have long possessed papal approval and yet discern that the constitutions alone were approved by the Holy See. A doubt could and did arise as to the sufficiency of an approval of the constitutions alone, since the Code definition of a pontifical institute appears to be confined to a decree of~ praise or approbation of the institute. However, the presumption always is that a canon agrees with the pre-'Code law, and Leo XIII had originally defined pontifical institutes as those "in which in addi-tion the sentence of the Roman Pontiff has intervened, either by approval of their laws and statutes or also by the granting of praise or approbation.TM In this definition the approval of the constitu-tions is not only sufficient but apparently primary. All doubt was removed by a reply of the Sacred Congregation of Religious that the Sisters of Mercy, founded by Mother McAuley, were pontifical, whether it was a question of the independent communities or of the unions that had been established with the approval of the Holy See.5 3For the present practice of the Holy See, cf. P. Cosmas Sartori, O.F.M., duris-prudentiae Ecclesiasticae Elernenta (Romae: Pontif. Athenaeum Antonianum, 1946)~ p. 74. 4Leo XIII, Const. "'Conditae a Christo,'" 8 dec. 1900, Codicis luris Canonici Fontes III. p. 562. The same definition is repeated twice in the constitution. Cf., pp. 563, 564. nThis particular reply of Nov. 24, 1925, undoubtedly because of its general import, was published in the Acta Apostolicae Sedis, XVIII (1926), 14. It can be found in English in Bouscaren, Canon Law Digest, I, pp. 269-270. Valuable commen-taries on the reply have been written by. Maroto, Cornrnentariurn Pro Religiosis, VII (1926), 83-92: and Vermeersch, Periodica, XV (1927), 52-53. To any-one unaware of this reply the distinctive constitutions of the independent com-munities can' cause difficulty as to their pontifical character. 59 .JOSEPH F. GALLEN Review foF Religious The constitutions alone of the Sisters of Mercy were approved by the Holy See in 1841. The same thing is apt to be true of any.congrer gation of religious women approved before 1850, because of the varying practice of the Holy See in approving religious congregations. Therefore, a congregation is made pontifical by any one or m6re of the following.four approvals: approval of the institute by either a decree of praise or of definitive approbation; approval of the con-stitutions either experimentally or finally. To all congregations that have received any one of these approvals are equally applied" the rights, laws, and obligations of pontifical institutes. II. Should a Diocesan Congregation Confine Itself to the Diocese of Origin? 1. The Code of Cation Lau;.--Canon 495, § 1 reads: "A dioce-san religious congregation cannot establish houses in another diocese without the consent of both Ordinaries, namely: the Ordinary of the place where the motherhouse is situated and the Ordinary of' the place where it is desired to make the new foundation, but the Ordi- .nary of the place of delSarture, shall not without a grave reason refuse his, consent." For the first house to be erected by a dlocesan.institt~te in anothe~ diocese, this canon requires the permission not only of the ordinary of~the new house but also of the ordinary of the mother-house. We can s.ee in this law of the Code an implicit affirmation of the closer guardianship, of the greater interest, supervision, and direc-tion that the ordinary of the diocese of origin is to exercise over a diocesan congregation in the early years of its existence. The same canon explicitly forbids the ordinary of the mother? house to refuse permission for the erection of a house in another diocese unless he has not merely a. reasonable or a just reason but a serious reason for the refusal. The .Code of Canon Law, therefore, implicitly states that it is the or~linary thing for a diocesan institute to spr,ead to other dioceses and that this diffusion can be prevented only by reason of a serious obstacle. It cannot be held that thi~ seri-ous obstacle is ordinarily tO be fouiad in diocesan institutes.' If this-were factually tr.ue, there would be little sense in the law of the Code that forbids the ordinary'of the motherhouse to refuse the permissi?n, and the law would rather read: "and the Ordinary of the mother~ house may grant this permission in extraordinary cases.',Y Therefore, the" law 'of the Code is that confinement to one" dioces~ sli'~.uld ble restricted to the early years of the existence-of.a, diocesan dongrega:- fi0n wl~en the institute is a.c.qujri, ng strength rand:.sta,,~:ilit.~.: .~T.h.!.s. 60 March, 1950" DIOCESAN OR PONTIFICAL? period should not be excessively prolonged. Diffusion to other dioceses is a usual prerequisite for obtaining papal approval, but the Holy See stated before the Code of Canon Law that ten or fifteen years from the time of the foun'dation of the first house of theinsti-tute could suffice for the presentation of a petition for papal approval.6 2. Documents of the Holy See.--The Holy See both before and after the Code of Canon Law has issued norms that are to guide the local ordinaries in the erection of new institutes. One of the most important of these norms is that the ordinary, rather than found a n~w congregation, is to invite and admit into his diocese a congrega-tion already approved that has the purpose desired by the ordinary. In speaking of these congregations already approved the Holy See makes no distinction between pontifical and diocesan congregations.) Therefore, the Holy See again positively implies that diocesan insti-tutes are not to be confined to the diocese of origin. 3. Doctrine of authors.--Two authors, Fogliassos and Muzza-relli, 9 have recently made detailed studies into the juridical nature of diocesan congregations. Fogliasso states: "Certainly a diocesan con-gregation, even though it consists of only one house, unlike a mon-astery of nuns, is an organism that bg its verst nature tends to uni-versality . The purpose of the disposition of canon 495, § 1 is to prevent the local ordinary of the motherhouse from impeding the ordered diffusion of a new congregation. This diffusion together with spiritual fruits is required for the granting of a decree of praise. Furthermore, recourse can always be made to the Holy See against the arbitrary opposition of this ordinary. Therefore, the norm of canon 495, § I, while it immediately, furthers the fundamental liberty of a new congregation, which is the attainment of its own increase, paves the way for the congregation to reach the prescribed condition by which, through means of a decree of praise, it may take its place 6Normae Secundum Quas 8. Congr. Episcoporum et Regulariura Procedere Sofet in Approbandis Novis lnstitutis Votorurn Simpliciurn, 28 iun. 1901, n. 9. ~Leo XII][, Const. "'Conditae a Christo,'" § 1, III, C. I. C. Fontes, III, p. 563; Pius X, Motu Propr. "Dei providentis,'" 15 iul. 1906, C. I. C. Fontes, III, p. 675; S. C. de Prop. Fide, Instr., "'De Congregationibus Religiosis lndigenis Condendis,'° 19 mart. 1937, n. 1, AAS XXIX (1937), 276. SAemilius Fogliasso, S.D.B., lntroductio in Vigentem Disciplinara de luridicis Re-lationibus inter Religiones et Ordinarium Loci (Augustae Taur[norum: Schola T}'pographica Salesiana, 1948). 9Fridericus MuzzareIli, S.S.P., Tractatus Canonicus de Congregationibus luris Di-oecesani (Romae: apud Piam Societatem a S. Pau[o Aposto[o, 1943). 61 JOSEPH F. GALLEN Review for Religious among pontifical institutes.''~° Muzzarelli expresses the same doctrine: "The nature of a diocesan congregation precisely as diocesan is universal only in potency and capacity . . . indeed the mind of "the Holy See with regard to these congregations is not that from their foundation they should be aSso-lutely confined within the boundaries of one diocese. They are rather considered as the first stage, the first phase of juridical et~olution. When this evolution is completed they become pontifical and uni-versal in fact and in law . Hence it generally happens that these congregations become multidiocesan in a short time and l~hus are uni-versal in fact . If the ordinary (of the motherhouse) should refuse his consent, recourse is always open to the Holy See.''11 Father Vidal, S.J., whose eminence as a canonist and years of service as a consultor of various Roman Congregations should qualify him to know the mind and prac.tice of the Holy See, affirms: ". the ordinary of the place of dephrture is forbidden to refuse his " consent except for a serious reason (canon 495, § 1) ; and recourse against an unreasonable refusal would always be open to the Sacred Congregation, which will usually lend a ready ear to such a recourse, unless there is question of an institute that is faring badly and is destined rather for extinction.''x~ The doctrine that a diocesan institute should at least ordinarily spread to other dioceses is held implicitly by many of the authors mentioned below, who teach that diocesan congregations should ¯ become pontifical, since diffusion to other dioceses is in the practice of the Holy See an ordinary prerequisite for obtaining papal approval. 4. Diffusion does not imply separation.--Diffusion to other dioceses is the second phase of the natural growth of a diocesan con-gregation to the juridical maturity of a pontifical congregation. Evidently diffusion does not impiy but excludes separation from the houses of the diocese of origin. Canon 495, § 1 is speaking of the spread of the same institute to other dioceses, not of the erection of. new institutes in other dioceses. The fear of separation, however, can exist. The diffusion of diocesan and even of pontifical congrega-tions to other dioceses of the United States in the last century very frequently was followed by a separation from the houses of the diocese of origin (and the same thing occurred in other countries). ~-0Fogliasso, op. cir., 160-161. The italics in this and subsequent citations are mine. XlMuzzarelli, op. cir., nn. 51, 123. xZWernz-Vidal, Ius Canonicum, III, "De Religiosis,'" n. 61. 62 March, 1950 DIOCESAN OR PONTIFICAL Fortunately, many of these separated congregations have ultimately at least prospered in vocations and in the extent and excellence of their lives and work. These happy consequences have not always been verified. Some of these congregations are still small in number of subjects, and they toil in vain for increase in the rocky territories of few Catholics and few vocations. It would obviously .have been much better if they had remained.united to houses located in dioceses that are more fertile in vocations and also financially. Furthermore, such separations were not of their nature conducive to a progressive improvement in the spiritual and intellectual formation of subjects. These separations may not be effected now without the permission of the Holy See, since the separation would involve at least the erec-tion of a new institute and also the passing of professed religious from one institute to another, both of which require recourse to the Holy See (canons 492, § 1; 632). III. Should a Diocesan Congregation become Pontifical? 1. The Code of Canon Latv.--To Father Arcadio Larra-ona, C.M.F., the present undersecretary of the Sacred Congregation of Religious, we are especially indebted for evolving the answer from the Code of Canon Law. Father Larraona calls attention to the definition in the Code of a diocesan congregation, which is not described as one that has been approved by a local ordinary or as one that does not possess or has not obtained a decree of commendation but as one, "that has not yet (nondum) obtained this decree of com-mendation (canon 488, 3°).'' Thus the very definition of a dioce-san congregation in the Code of Canon Law manifests that it is only in an initial and transitory state and in the first phase of a juridical evolution that is to terminate in the attainment of pontifical approval,la Larraona could have derived the same conclusion from canon 492, § 2. The argument is clearer in the translation of Woywood- Smith, although it can also be d~duced from the Vatican translation. This canon reads: "A diocesan congregation retains that character though it has in the course of time spread to several dioceses, and it remains completely under the jurisdiction of the bishops, until it has obtained from the Holy See approval or, at least, the decree of praise." The Vatican translation of this last and pertinent clause is: "as long as it is without pontifical approval or the decree of commendation." The Code here again does not consider a diocesan congregation to be laLarraona, Cornmentarium Pro Religiosis, II (192 I), 284. 63 JOSEPH F. GALLEN Review for Religious . in a definitive but only in an initial and temporary state. 2. The initiative of bishops.--The most°manifest testimony of the i.nspiration, encouragement, and support of bishops to diocesan congregations becoming pontifical is the vast number of congr.egations that ha~e been approved by the Holy See. This support of bishops wa~ evident at an early date in the era of pontifical approval of congregations of Sisters. The Provinci.al Council of Avignon, held in 1849, enacted the following norm for the bishops of the province: "That [Sisters] may conform their lives to that prescribed by the rule they have professed and observe their constitutions and praiseworthy customs, that the constitutions also may have a greater authority, the bishops are to take care as' soon as possible that these be approved by the Holy See,. if they have not already been approved.''14 The bishops of the Plenary Council of Latin America, celebrated in 1899, established a similar law: "Since in congregations that have spread into several dioceses and whose constitutions have not as yet been submitted to the examination, correction, and approbation of the Holy See, here and there things have been done in good faith that are contrary to the laws and mind of the Hoist See, we decree that, the prescriptions of law being observed, such congregations which, in the judgment of the bishops, increase and give good expectations to the Church shall submit their statutes to the judgment of and petition the approval of the Holy See.''1~ 3. The doctrine of authors. Especially in this important ques-tion authors are cited primarily to manifest the mind and the will of the Holy See and also to give the answer that is generally held in the Church. Greater attention should clearly be given to the canonists who are acknowledged specialists in the field of canon law for religious. LARRAONA: This author has been engaged since 1920 in writing an exhaustive explanation of the canons on religious in the Cormnentariurn Pro Religiosis. The greatest tribute to his authority is the frequency and respect with which he is generally cited by other authors. Writing of pontifical and diocesan congregations before the Code of Canon Law, he states that diocesan congregations were not considered "as something fixed and stable but as incomplete entities, tending by their nature to juridical perfection, which in the second 14Concilium Provinciae Avenionensis, Collectio Lacensi#, tom. IV, col. 351, n. 2. l~Acta et Decreta Con¢ilii Plenarii Americae Latinae (Roinae: Typis Vaticanis, 1902), n. 324. 64 March, 1950 DIOCESAN OR PONTIFICAL? category, that is, in pontifical congregations, alone appeared to be found.''10 This same doctrine, although not with the same urgency, he later applies to diocesan congregations after the Code of Canon Law.17 He likewise affirms: ".-. the constitution of a di6cesan congregation is not very conducive to the internal unity, strength and liberty of diffusion of the institute. The result is that diocesan con-gregations have scarcely begun to evolve and to be diffused when they are borne along almost by their own weight to become pontifical, which corresponds completely to the mind of the Holy See.''~s He styles the diocesan state of a congregation as the novitiate of the insti-tute and says of this novitiate: ". the Sacred Congregation has tended and now tends to surround this [diocesan state] with suffi-cient protection and to affirm it as transitory by representing this state to the eyes of both the bishops and the congregation as a period of probation, which should not be prolonged longer than is necessary to test the spirit and stability of the.congregation and for it to obtain some diffusion. When this test has been surpassed, it is undoubtedly the mind of the Hol~l See that a decree of commendation should be requested.''1° He continues: "Unless congregations become pontifical when they reach the above maturity, experience certainly proves that they can scarcely preserve their unity of spirit, of ministries, and of government. Consequently the.i.r internal force and solidity is almost necessarily exposed to positive dangers, or at least the congre-gation is uselessly hindered and its tendency for diffusion and expan-sion impeded.''u° In another work he reaffirms the same principle: "From the nature of the case a unity of government is scarcely pos-sible if the government itself is practically divided into as many parts as there are dioceses in which the institute has houses.''~ Other passages could be cited from this outstanding author to confirm the doctrine he states above that the diocesan state of a congregation is of its very nature transitory and the mind of the Holy See is that such congregations should seek papal approval after the initial period of probation and diffusion. 16Larraona, 17Larraona, lSLarraona, 10Larraona, 20Larraona, Commentariura Pro Religiosis, I (1920), 137. ibid., II (1921)', 284. ibid., II (1921), 284. ibid., V (1924), 146. ibid., V (1924), 146. ~aLarraona, Acta Congressus luridici Internationalis, IV, "'De Potestate Dorainativa Publica in lure Canon&o," p. 153, nota 17. JOSEPH F: GALLEN Reoieto [or Religious FOGLIASSO22 and. MUZZARELLIz~ accept and assert the doc-trine of Larraona, but the latter adds: ". especially when a con-gregation has spread to distant territories a practical necessity exists of asking for a decree of praise and approval of the con'stitutions from the Holy See, if one wishes to provide for the security, unity, and becoming expansion of the entire institute.''24 BASTIEN, who is a most eminent authority on the canon law for institutes of simple vows, states in the editions of his book pub-lished both before and after the Code of Canon Law: "The condi-tion of a diocesan congregation, as described in the preceding pages, is rather precarious; spread in different dioceses, they are dependent upon various bishops, without a sufficiently strong central authority. No wonder, then, that the. Holg See desires them to leave this initial stage, and exhorts them to present their constitutions [or its ap-proval."~ 5 BATTANDIER, who is of equal authority on institutes of simple vows, states in the same editions of his hook: "But the,dioce-san institute can naturally have the desire to attach itself more closely to the Apostolic See, which will give more authority to its govern-ment, more stability to its laws, and will permit it to be assured of the future.''~° Among the authors who have expressed their opinion less strongly are the following: CREUSEN-ELLIS: "When the new institute shall have devel-oped sufficiently and shall have shown by the test of time the value of its religious spirit and its unity, it may ask of the Holy See a posi-tive approbation.''27 "The Code does not provide for the erection of provinces in an institute which is purely diocesan. When it has arrived at this importance, it should ask for approbation from Rome, which will make its life and its government more autonomous.''2s 22Fogliasso, op. cir., 160-161. Z3Muzzarelli, op. cit., nn. 51, 102. ~4Muzzarelli, op. cir., n. 102. ~SDom Pierre Bastien, O.S.B., Directoire Canonique a l'usage des Congrdgations ~ Voeux Simples (lst edit., 1904, Abbaye de Maredsous), n. 22; (4th edit., 1933. Bruges: Ch. Beyaert), n. 70. The translation is that of D. I. Lanslots, O.S.B., Handbook of Canon Law (New York: Pustet, 1931), n. 19. Lanslot's d!gest is based on Bastien. ~OMgr. Albert Battandier, Guide Canonique Pour Les Constitutions des Instituts Voeux Simples (Paris: Librairie Victor Lecoffre), 4th edit., 1908, n. 19; 6th edit., 1923, n. 20. :tTCreusen-Ellis, Religious Men and Women in the Code (Milwaukee: The .Bruce Publishing Company, 3rd English edition, 1940), n. 27. ~SCreusen-Ellis. ibid., n. 30. 66 March, 19 5 0 DIOCESAN OR PONTIFICAL? BOUSCAREN-ELLIS: "'It is the mind ot: the Church that after a diocesan congregation has developed its membership and spread to other dioceses, and has given satisfaction in its pursuit of good works, it may apply to the Holy See for pontifical approbation and thus become a po.ntifical institute.''2~ REGATILLO: "Diocesan congregations are not accustomed to be divided into provinces because when they are sufficiently diffused they become pontifical.''~° RAMSTEIN: "Since every religion of diocesan law normally entertains the hope of acquiring in time the status of a religion of papal approval . JOMBART: "A congregation spread into several dioceses and flourishing generally desires to become pontifical.''z2 "A multidioce-san and large congregation desires almost always to become pon-tifical, the better to safeguard its unity.''3~ Doctorate dissertations in canon law of the Catholic University of America have expressed similar opinions: ORTH: "The great difference that exists between episcopal and papal approbation is well known and, since the papal dxcels the epis-copal in extent, being wider and greater in effects and giving assur-ance of an unerring guidance, it is not in the least surprising that from the start, a new religious congregation will have this in view, to obtain a favorable decision'concerning itself from the Holy See. In its early stages a new community is still in an imperfect condition. Though entirely an autonomous society, yet it is subject to many restrictions on the part of the bishop. Besides formerly if it should chance to spread into other dioceses many things militated~ against unity which is a prime requisite in order that the institute preserve its original nature and purpose. In this respect nowadays it is welI pro-tected by the Code. The aim of the new society will be to have firmness and stability, to be enriched with all the privileges and favors of Mother Church, which aim will not be fully obtained unless it has received the seal of definite approbation from the Head of all christendom.''34 "The spread to other dioceses is considered ~t0Bouscaren-Ellis, Canon Law (Milwaukee: The Bruce Publishing Company, 1946), p. 234. Z0Regatillo, lnstitutiones luris Canonici (Santander: Sal Terrae, 1946), I, n. 650. 81Ramstein, A Manual of Canon Law (Hoboken: Terminal Printing ~ Publishing Co., 1947), p. 299. a22ombart, Traitd de Droit Canonique (Paris: Letouzey et Ane, 1946) I, n. 810, 2. 33Jombarr, ibid. 8'~C. R. Orth, O.M.C., The Approbation of Religious Institutes (Washington: The Catholic University of America, 193.1), p. 131. 67 JOSEPH 1::. GALLEN the best reason for asking the approbation of the Holy See, because in that case there would be as many heads as there are bishops of the places where the community is established and this multiplied gov-ernment is not conducive to unity.''s5 FARRELL: "When a congregation has received pontifical appro-bation many phases of its subjection are withdrawn from the local Ordinaries in whose territory the congregation exists, and this juris-diction is supplanted by direct subjection to the Holy See. Thus, unfettered by the divergencies of the multiplicity of diocesan juris-dictions, the congregation achieves an extensive opportunity to exer-cise in a wider way the autonomy of moral personality, affording a unity of purpose through the various ramifications of its internal government to accomplish more effectively the work and purpose of its foundation.''s° IV. Conclusion The reader is now in a position to give his own answers to the questions of this article. These answers should be based primarily on the mind and will of the Holy See and on the common opinion in the Church. If the will of the Holy See is evident with regard to any action, arguments in favor of or contrary to that action are simply a matter of indifference. The intrinsic arguments for seeking papal approval emphasized by the authors cited above are: (1) the government and the constitu-tions of the institute receive a greater authority; (2-) the central and internal government becomes stronger; (3) the unity of govern-ment, spirit, and ministries of the institute is preserved;. (4) the in-stitute is endowed with a greater stability and is thus better able to preserve its original nature-and accomplish its original purpose: (5) the life and government of the institute become more autono-mous; (6) the institute has a greater liberty of diffusion and thus of increase. To these can be added (7) the more autonomous character of the institute naturally begets a greater internal initiative; (8) the immediate subjection to the Head of all Christendom and the wider diffusion of the institute are more apt to engender the universal view-point of the Holy See; (9) the constitutions approved by the Holy See and examined and corrected by specialists will very likely possess a greater excellence and utility. s~Orth, ibid., p. 145. SOB. F. Farrell, The Rights and Duties of the Local Ordinary Regarding Congrega-tions, o[ Women Religious o[ Pontifical Approval (Washington: The Catholic Uni-versity of America Press, 194~1), p. 56. 68 The Vir :ue of F:ait:h in :he Spiri :ual Life ~lohn Matthews, S.~I. BY ITS BAPTISMAL BIRTH man's soul receives divine life for the first time. It takes on a wholly, new and higher life. A second life comes into the soul and into its powers of mind and will. While sanctifying grace lifts the soul to a divine way of life, the virtues of faith, hope, and charity fill man's mind and will with the strength he needs to live his higher life. Thus grace thrbugh faith, hope, and charity makes us new men with new minds and wills. But what is faith? Life means power; faith is a God-given power of our grace-life. Life means lasting power; on this earth the holy person always possesses faith. This faith is a virtue, a power to take God at His word. By faith in action we believe God just because it is God who has spoken. In faith we bend our minds to the authority of God, of God's Son 3esus Christ and of God's Church. Man has a duty of bowing his whole self before God; through faith be subjects his mind to God. Thus faith is belief in God because He knows and tells the truth; those who enjoy such faith we call the faithful. In our Christian life this virtue is absolutely necessary. ~¢ usually comes through baptism and is lost only by mortal sins against faith such as heresy and apostasy. So the grown-up without faith lives in serious sin and has turned himself away from both God and heaven. "But without faith it is impossible to please God" (Heb. 11:6)--in the way God wants to be pleased, honored, adored, loved and obeyed, i.e., in the supernatural way of life. Again, we need faith because it enters into every deed of our grace-life. In all these works faith is at least implicit. Lastly, as souls born of God, we must have faith. For, as the child must be able to take his parents at their word, so we must be able to believe our heavenly Father: and we do this by faith~ "For you are a11 the children of God by faith" (Gal, 3:26). This important virtue of which we speak is a supernatural gift. It forms part of the equipment by which holy souls live and grow in the divine life. With this faith we know truths man could never know of himself. All the genius of Aristotle, Shakespeare, and 69 JOHN MATTHEWS Review [orReligious Edison could never figure them out; all the power of all men's minds could, never guess them. For by faith we know divine truths in a divine way. We see with certainty what God has told men through Christ and the, Church;; we take a .deeper look into God's teachings; we view everything with a sight and understanding far beyond the human. Through faith, furthermore, we possess the mind of Christ. "But we have the mind of Christ" (1 Cot. 2 : 16). This is the new mind we receive along with the new life of grace. No longer do we think and plan in a merely human{ way but we think as Christ did, we plan as Christ planned, we value what Christ valued. We think holy thoughts; we know the truths Christ knew and chose to tell us; we accept His judgments and values on everything, e.g., on the world, on race and color, on the human soul. With the new mind of faith the supernatural man looks on all things in their relation to God and to his own salvation. This is faith at work--a living active fruitful faith: The virtue of faith, while itself interior, produces acts of faith both interior and exterior. Indeed, the faith of God's children must be a working faith. Such is the message of St. James in his Epistle. "For even as the body without the spirit is dead, so also faith without works is dead" (James 2:26). Possessing the mind of Christ, we must use that mind to live our divine life. For faith is the rock-foundation of our morals, our devotions, and our liturgy. Hence our holy deeds must be rooted in and must spring from faith in action. The "man of God must live by faith, and this he does when he bows his mind to divine truth on God's authority and when he guides his actions by that truth. Faith guides our actions by entering into there. It underlies and penetrates all our virtuous acts. The Catholic can hope for heaven only after faith tells him heaven exists. The faithful obey Christ's Church because faith assures them it is the true. church. Penitents by approaching the confessional bear witness to their faith that God's priest has power to forgive sins. In his belief that bap-tism is necessary for salvation, the Catholic father bears his child to the font of eternal life. Confirmed in faith, God's children adore the Eucharistic Christ, receive Holy Communion, and offer the Holy Sacrifice. As another instance of how faith penetrates.our life of holiness, let us consider charity. This latter virtue shows .itself in many diverse acts (1 Cot. 13:~r-8). There is the love of God above all 70 March, 1950 VIRTUE OF FAITH else, which we must practice in order to continue living the divine life. There are the works ofmercy, compassion' for one's fellow men, perfect contrition, almsgiying, the love of our neighbor in Christ, th~ expending of self for God's sake and for others. The reason why holy souls do these charitable deeds is the love of God in Himself and of men in God. But this infinite lovableness of God they know through.faith, which teaches them that God deserves to receive our purest love. Thus faith enters into our works of charity by supplying a supernatural reason for doing them. So too in all the circumstances of life does faith play its divinely assigned part. The truths we believe have power to overcome our human fear, weakness, and distrust of seIf. How often Our Savior spoke these words: "thy faith hath made thee whole" (Matt. 9:29; 15:28; Luke 8:48; 17:19). In the face of temptation, sickness, evil habits, poverty, andpersecution our faith gives us grounds for confidence that we can overcome all hardships in a Christlike man-ner. "This is the victory which overcometh the world, our faith" (1 dohn 5:4). In. order to see further the force and value of Catholic belief in the soul, let us view two men-~one with and the other without faith. On the death of a relative the latter can give only human sympathy, cannot help the deceased, can only send flowers and'can-not comfort the bereaved very'greatly. The real Catholic through his faith speaks words of divine sympathy. He helps both his dead relative and bereaved kinsfolk--by his comforting words, by his prayers and Masses and virtuous deeds. The soul without faith grieves as those "who have no hope" (I Thess. 4:13); the faithful soul sees in death God's will, entertains the hope of eternal happi-ness for his dear deceased, and offers his pain at bereavement to help his relative into heaven. Again the work of faith appears when these same men yisit a Catholic church. To the faithless person the church is a structure--perhaps, a thing of beauty; to the faithful, it is a home, a holy place, the house of God. For the former the stained-glass windows may be works of art; for the Catholic they serve to recall the mysteries of his religion and to hold his mind in prayer. In the opinion of the man without faith the baptismal font, confes-sional, and altar rail are the ordinary furnishings of a church; the child of God esteems them as sources of divine life in his soul. To his mind the tabernacle is no mere happening but the abode of Christ in the Eucharist; the altar is no chance property but the place of daily sacrifice, the bne thing withoutt which no building can be a church: 71 JOHN MATTHEWS the sactuary lamp is not just an adornment but a sign to the faithful that Jesus is at home, waiting for their visit. In the Catholic church the person who has not faitl-J is a stranger and sight-seer, the man of faith is at home with Jesus in His Father's house. So vast is the difference between the person without faith and the man whose actions are wholly penetrated by tiis Catholic faith! Let us sum up now the work of faith in the divine life of our soul. The virtue of faith gives us a new mind, enlightened with the new truths of Our Lord's Testament. A grown-up receiving the virtue of faith, may seem the same after his conversion as before-- ¯ but he is not. He has new thoughts; he knows God's new com-mands; all events in his life take on a divine meaning for eternity: his belief gives a heavenly purpose to his actions: he will soon show by his outward deeds of virtue the inward change within his mind. "For with the heart we believe unto justice: but with the mouth confession is made unto salvation" (Rum. 10:10). Moreover, to live the life of grace we must 1ire a life of faith. This virtue must influence' a11 our actions. Hence our every deed must be an act "of faith, must bear witness that we choose~ to be amongst God's faithful, must be a profession of our belief. Our religion, which is our .faith, must underlie all the circumstances of our lives and give them a Catholic tone and value. That is the work ¯ of faith. Thus by living a life of faith we actively live our grace-life. "The just man liveth by faith" (Rum. 1:17). Indeed, our faith and our divine life grow step by step together. For every holy deed we do God gives us this reward: our grace-life grows fuller and at the same time our virtue of faith is so deepened and enriched that it becomes stronger against temptation, that we are more Christ-minded, that we can make greater acts of faith. In this manner faith plays its important part in the growth of our divine life. OUR CONTRIBUTORS JOSEPH F. GALLEN and JOHN MATTHEW8 are members of the faculty at Woodstock College, Woodstock, Maryland. DOMINIC HUGHES is a member of the Pontifical Faculty of Theology, Dominican House of Studies, Washington, D. C. 72 On Controversy WE HAVE RECEIVED certain c,r, iticisms for publishing "Thd Three Ages o~f the Interior Life, by G.'Augustine Ellard, S.3". (Cf. REVIEW FOR RELIGIOUS, VIII, 297-317.) One criti-cism is that the "theological erudition" of Father Ellard's article "takes advantage of readers who lack the technical preparation neces- Sary to measure its true weight." (Cf. IX, 42~-43.) Another criti-cism, not sent for publication, is that Father Ellard's article contains controversial matter, and that a magazine like ours should keep clear of controversy. It seems advisable to explain our position. Father Ellard's article was a book review; and the work he reviewed (The Three Ages of the Interior Life, by Father R. Garri-gou- Lagrange, OIP.) is decidedly theological. It is difficult to see how a v~ork of this kind could be reviewed without using theological erudition. Moreover, The Three Ages is intended, as least partly, for just such people as our readers; hence it seems that the theological erudition used in reviewing the work would no more take advantage of readers than would the work itself. It might be added here that one of the precise purposes for founding this REVIEW was tO present sound theology without the technical accompaniments that are usu-ally found in a strictly theological journal. As for controversy, we have always tried assiduously to avoid controversial topics or at least to avoid taking sides in any theologi-cal debate. Less than a year ago, when we published "Mystical Life--Mystical Prayer," by M. Raymond, O.C.S.O., we were care-ful to prefix to the article an editorial note indicating that Father Raymond's view was only one of three legitimately defended opin-ions on the normal development of the spiritual life. We expressed no preference for any of the opinions. (Cf. VIII, 121,) No one objected to our calling attention to the controversial nature of Father Raymond's article. Why, therefore, should anyone object to Father Ellard's pointing out that certain basic questions in The Three Ages are subjects of legitimate controversy? It would be naive to imply that, in publishing Father Ellard's .article, we did not expect contrary reactions. Since the author of The Three Ages has many admirers, it was quite likely that some of 73 ON CONTROVERSY Review for Religious them would come to his defense. It is clear, then, that in publishing the book review, we had to run the risk of controversy. The only ways oi~ avoiding it would be to refuse to review the work, or to publish an insincere review, or to print a sincere review without allowing a rebuttal. None of these procedures was or is desirable. Hence, we have some controversy, and perhaps it may continue for a time. We trust that our readers will find it both interesting and profitable. In this issue we present an article by Father Dominic Hughes, O.P., in rebuttal to Father Ellard, together with a brief reply by Father Ellard and a communication defending his position. Other'expres-sions of opinion on either side will be accepted. However, lest this subject .matter consume disproportionate space in the REVIEW, it seems necessary to limit further contributions to communications. Conditions for acceptance of these communications will be found on page 96. Now a word about Father Hughes's article. In some aspects it differs from our usual editorial policy; yet it seemed better, under the circumstances, to waive insistence on policy. What he says, however, about doctrinal authority in the Church, especially the authority of Doctors of the Church in general and of St. Thomas Aquinas in particular, calls for special editorial comment. For the most part this comment will simply agree with him and emphasize the truth of what he says; in one point it will at least qualify one of his views if not express a complete difference of opinion. Father Hughes rightly observes that the highest doctrinal author-ity in this world is the teaching Church. And this truth needs emphasizing in our times, even in the case of many devout laymen. This teaching Church is composed of the Pope himself, and of the bishops of the world united with tbe Pope, whether in a general council or ~in their respective dioceses. Theologians graphically and reverently style the~e successors to the Apostles theVioum Magisterium (the living teaching body) or simply the Ecclesia Docens (the teaching Church). It is a wonderful thing, this living teaching Church; it pos-sesses not only the great truths of revelation with which Christ and the Holy Spirit endowed the Apostles but also all the wisdom of the succeeding centuries which has been used in the exploration and explanation of the original endowment (the Deposit of Faith,. as it is. called), The Doctors and other theologians have authority only in so far as they express either the doctrine of this living .Church or 74 March, 1950 ON CONTROVERSY speculations which are in conformity with that doctrine. The revelation confided to the Church is a limitless treasure; and our knowledge of the doctrine and its implications is subject to con-stant growth. In this process 9f growth through the centuries there have always been questions that were not clear, that needed further exploration and illumination. Consequently, there have been and are divergent opinions, with abIe scholars defending contrasting views, without remonstrance and even with encouragement from the Church. The interesting question thus arises: how is the theologian of today to align himself in such controversies? Thd first duty of the true theologian is to judge the reasons of the respective sides in the light of already established principles and doctrines. Finding the reasons lacking sufficient cogency to win his preference, he might then inspect the authorities holding the different views. Suppose that in a debated question such as I have just outlined, a Doctor of the Church would be the principal defendant of one opinion. Should he, by the very fact that-he is a Doctor, win the theologian's intellectual preference? I get the impression from Father Hughes's article that he would answer this question in the affirma-tive. If this impression is correct, there is room here for a difference of opinion. The title of Doctor of the Church includes an official declaration of eminence in theological learning, but not necessarily pre-eminence over all uncanonized scholars. The eminence of some of these uncanonized theologians is attested by the constant use of their works in theological schools and even by the great, confidence placed in them by the Church while they were still living. Father Hughes suggests that in the canonized Doctor there is the added con-sideration of supernatural wisdom. But this wisdom is not limited to the canonized; it accompanies grace and virtue, not canonization. And history attests that many of the uncanonized scholars were men of lofty virtue. For example, speaking for Benedict-XV, Cardinal Gasparri styled Scotus a "most holy man,"; and speaking for himself Leo XIII referred to eminent Jesuit scholars (none of whom .were then Doctors of the Church) as men of "extraordinary virtue." So much for the authority of Doctors of the Church in general. As for St. Thomas Aquinas in particular, it is unquestionable that the Church's esteem for him is unique. Canon 1366, § 2, directs that professors of philosophy and theology should treat these subjects after the method, doctrine, and principles of the Angelic Doctor, and ¯ should hold these as sacred. An examination of the many documents 75 ON CONTROVERSY Review for Reliflious referred to in the sources of this' canon shows that it is but a capsule formulation of the insistent injunctions and directives of Leo XIII, Plus X, and Benedict XV. These Popes considered him not merely as an individual but also as the representative of all the great Scho-lastics of his time because in his works the best of their teaching is most perfectly embodied. Six years after the promulgation of the Code of Canon Law, Plus XI reaffirmed the praise and injunctions of his predecessors in an encyclical letter (Studiorum Ducem, June 29, 1923) which is rightly called a papal commentary on canon 1366, § 2. Finally; just a few months after he became Supreme Pontiff, Plus XII, in an address to clerical students in Rome, .recalled and approved all these directives (June 24, 1939). Obviously, therefore, the Church wants professors and students of philosophy and theology to follow St. Thomas. Ye~ it is not to be a slavish following which, in the words of Benedict XV, "would clip the wings of genius with consequent injury to the deeper study of theology," (Spoken in an audience granted to the Jesuit General and his Assistants, Feb. 17, 19.15.) 'This is not the place to try to indicate precisely the legitimate limitations to the following of St. Thomas; but it may be well to show, through the words of the Popes themselves, that the~e are some limits. Speaking of the "wisdom of Aquinas," Leo XIII insisted that he did not wish to propose to our age for imitation "anything which does not duly agree with the proved findings of a later age;" or any-thing "which does not hax~e its measure of probability." (Cf. the encyclical Aeterni Patrfs, in Fontes Codicis, III, p. 149.) Benedict XV declared in a letter to the Jesuit General (Mar. 19, 1917) that the Roman Pontiffs "have invariably held that St. Thomas must be regarded as the guide and master in the study of theology and phi-losophy,, although everyone retains full freedom to argue for either side of those questions which can be and are wont to be disputed." Pius XI, having enjoined the strict observance of canon 1366, § 2, added: "But let no one require of others more than is required of all by the Church herself who is the teacher and mother of all; for in those matters in which there is division of opinion among the best authors in Catholic schools, no one is forbidden to follow that opinion which seems to him to be nearer to the truth." (AAS, XV, 324.) Finally, in the address previously referred to, Pius XII said: "At the same time we make Our own the warnings of these same Predecessors, whereby they sought to protect genuine progress in sci- 76 ON CONTROVERSY ence and lawful liberty of research. We thoroughly approve and recommend that the ancient wisdom be brought into accord, if need be, with the new discoveries of scholarship; that there be free discus-sion of points on which reputable students of the Angelic Doctor commonly argue; that fresh resources be drawn from history for the better understanding of the text of St.Thomas." (AAS, XXX; 246-47.) Some people, hazily cognizant of historical disagreements on certain profound questions, seem to think that Dominicans and Jesuits are always on opposite sides of a theological debate and that Jesuits are not followers of St. Thomas. The impression is false. And it may be informative to add here that St. Ignatius enjoined the study of the "Scholastic doctrine of St. Thomas," and that this rather general prescription of our constitutions was made very definite by our Fifth General Congregation (1594), which legislated that Jesuits must consider St. Thomas as their own special doctor. The words of Leo XIII are witness to the fidelity of Jesuits in carrying out this command. Speaking of eminent Jesuit theologians, the Pope said that "being as they were, men of extraordinary virtue and talent, and applying themselves assiduously to the works of the Angelic Doctor, with certain arguments they expounded his tenets in a manner full and excellent,, they adorned his doctrine with the rich trappings of erudition, they made many keen and practical deduc-tions therefrom for the refutation of new errors, adding besides what-ever declarations or more exact decrees had since that time been made by the Church in this same field. The fruits of their industry no one in truth can spurn without loss to himself." (Apostolic Letter Gravissirne Nos to the Jesuit General, 1892.) --GERALD KELLY, S.J. SEARCHLIGHTING OURSELVES Many shrewd observations for retreats and tridua are found in Searchlighting Ourselues, the Retreat Notes of Father Timothy Brosnahan, S.J., edited by Francis P. LeBuffe, S.J. The book contains notes on the various meditations of The Spir-itual Exercises, several conferences on basic points of the spiritual life, and a number of special meditations, notably a series on the Beatitudes, for use during tridua. Jesuit Seminary and Mission Bureau, 51 East 83rd St., New York 28, N.Y. 77 Works of Made/v anit:es!: Dominic Hughes, O.P. CHARITY and solicitude for souls moved .Father Ellard (RE-VIEW FOR RELIGIOUS, November, 1949) to lay several stric-tures upon Father Garrigou-Lagrange's Three A~es of the Interior Life. That same charity now prompts a staying hand. Petulance or truculence cannot rise to defend either side in chari-table controversy. Neither party can reprove the sincere expression of an opinion any more than either can approve indefiniteness in doc-trine or ineptness in expression. Rather both must call upon charity's constant companion, wisdom, whose "abode is in the full assembly of the saints" (Ecclesiasticus 24: 16). However unqualified writers or readers may be in matters secu-larly or sacredly scientific, their judgment from wisdom will partake of that calm and certitude of those aware that "If anyone desires to do His will, he will know of the teaching whether it is from God" (,John 7:17). Even in these controversies about subsidiary doc-trines and their suitable expression something of the clarity and security of a truly wise appraisal is attainable, "for the spiritual man judges all" (I Corinthians 2 : 15). The judgment of the spiritual man is based on neither caprice nor allegiance, but solely upon wisdom. "It pertains to wisdom," --St. Thomas, the Common Doctor, expressed the common doc-trine--" to consider the highest causes through which it may judge of other things with the greatest certitude and according to which it should order other things" (Summa Tbeolo~qica, II-Ilae. q.45, a.1). Wisdom, then, has one main product and two by-products. The primary product of any habit of wisdom is a "consideration of the highest causes." In the different orders of reality and knowl-edge, various highest causes attract the attention of divers kinds of wise men. In any case, however, the object of wisdom's considera-tion is the ultimate, in words as in works. In works the absolute ultimate in no way ordered to anything further, and the measure of all, are the works of God made manifest in the works of Christ. Relatively ultimate, first and last in a particular line, and the measure of that group, are the works, for example, of a founder of a religious society, so that St. Ignatius would be the measure of the accomplish-ments as Jesuits of his followers, even of the glorious achievements 78 March, 1950 WORKS OF GOD MADE MANIFEST of St. Francis Xavier and St. Robert Bellarmine. In words, the absolute and unassailable ultimate is the voice of the Church and Sacred Scripture. Relative ultimates, too, are found in various writings: .those of St. Thomas for the whole of theology, those of St. Alphonsus Liguori for practice in moral problems, and those of St. 3ohn of the Cross inmatters mystical. Upon the basis of this "consideration of highest causes" wisdom has as one of its by-pr0ducts a judgment of things other than the highest cause itself "with the greatest certitude." The maximum of security in judgment is not invariable, but will change according as the highest cause is either absolutely or only relatively ultimate. In matters in which the Voice of God has not yet been heard---or may never be--the certitude attainable cannot be as unqualified as when the Church has spoken. Yet various other causes may be given a limited but appreciable certitude as they more or less cogently elimi-nate any worthy fear of contradiction. Moreover, some considera-tions within the scope of wisdom's judgment, metaphysics for example, need admit of no exceptions. Moral judgments, of which the mystical is a phase, however, can attain a certitude about human actions only "as they most often happen." "For it is the mark of the educated man to look for certitude in each class of things just so far as the nature of the subject admits" (Aristotle, I Ethics, c. 3). In this spirit, St. Augustine, who was well aware that no case was finished until Rome had spoken, expressed a wise certitude: "I do not wish my reader to be bound down to me, so I do not wish my corrector to be bound down to himself. Let not the former love me more than the Catholic faith, let not the latter love himself more than the Catholic verity . Do not be willing to amend my writings by thine own opinion or disputation, but from the divine text or by unanswerable reasons." (On the Trinity, Bk. III, Preface.) The mere possibility of an unwarranted contradiction because his every word was not inspired or even uncontested--was not enough to unsettle the mind of St. Augustine, even about what he himself had written. Certainly others reading his words so often approved by the Church can reach the "greatest certitude." Like-wise, concerning a wide variety of matters, even without a decision of the Church or a consensus of theologians, certitude can be had upon the basis of either the arguments proposed or auth6rities cited. The citing of authorities is not a matter of number but of weight. The weight of one Doctor of the Church can overbalance toward 79 DOMINIC HUGHES Review [or Religious certitude any dispute, despite the contradictions of a multitude of theological scribes. Weighing such authority is the second by-product of wisdom. From a catalog of opinions or an enumeration of members of various schools a deep appreciation of human limita-tions may be derived, but scarcely a wise judgment. Wisdom, in addition to considering the highest causes and judging other things with the greatest certitude, orders other things .acgording to the highest cause, either in any particular grouping or according to the absolute ultimate itself. It does not gather a crowd but establishes a hierarchy. Not how many authors may be found who differ from one another, but how they are arranged relative to the primary master of the subject, e.g., ~lohn of the Cross~such is the judgment of wisdom. This wise ordering of authors, moreover, avoids two extremes. Spiritual atavism is inclined to bow so low and so often before the ancestral authority of a father, either of the Church or even of a particular spiritual family, that little opportunity is afforded for examining or explaining doctrinal implications or making practical applications. The other extreme to be shunned, more a tendency than a tenet, is a mollified "modernism." Those affected by it are disposed to judge the latest as the best, the more contemporary as the, more commendable. The foundation for avoiding both extremes, too much of the past, too much of the.present, and of formulating a truly wise judgment is an ordering, not according to.personal prefer-ences but according to principles. The principles of wise judgment are not personal but the peren-nial preferences and special approbation of the Church. When the Popes have praised and so often used particular authorities, e.g., St. Augustine or St. Thomas, as the highest, though not the exclusive causes for engendering certitude in the judgments of the faithful, there is little fear of worthy contradiction in following their example. In that case, other theological or spiritual writers, as they more or less approach and approximate the doctrines of these highest causes of the greatest possible certitude will take their place in the estimate and esteem of wisdom. The impressiveneses of such considerations as numbers, either of authors or copies of their works sold, avail-ability in English, or other such shavings of certitude is, for wisdom, negligible compared to the arguments or authority of but a single Doctor of the Church. These teachers of the "mind of Christ" offer principles at once profound and practical. The highest in heaven always seem the most down-to-earth. None realized more than they how each soul 80 March, 1950 WORKS OF GOD MADE MANIFEST must budget its talents, using a few well-coined principles through- Out its spiritual life to make both ends meet---in God. Prodigality in principles and in words, they were sure, would contribute to neither practicality nor profundity. With but little, and all of that Christ's, they sought and saw the deep things of God and the deep things of each soul on its way towards Him. The profundity and practicality of other spiritual writers can be wisely appraised only as it more or less approaches what is found in the Doctors both in their wisdom by infusion and their Wisdom by 'industry. Together in a single act these fountainheads of truth converged to give the saintly doctors their certitude. In others--so often what is united in superiors is divided in inferiors--an actual judgment is the result of either one or tlSe other, either of wisdom by infusion or of wisdom by industry. Wisdom by infusion, the science of the saints, as a Gift of the Holy Ghost judgeswith certainty and orderliness, not through metaphysical discourse, but by a loving accord with its object--"by tasting and seeing that the Lord is sweet." Wisdom by industry, the science of theology, on the other hand, secure though it is in the principles of faith, suffers the labors and infirmities of all human effort. Yet,. at times, wisdom by infusion must appeal to wisdom by industry to corroborate its expressions and to co-ordinate its findings; the mystics and spiritual writers must submit divine truth to the scribes in theology for a test in human terms. Wisdom's test, in human terms, concerning the charitable contro-versy over the divergent views of Father Garrigou-La~range and Father Ellard involves two major considerations: doctrine and method. The points of doctrinal divergence most worthy of mention con-cern the Gifts of the Holy Ghost: contemplation: its place and kinds; and the unity of the interior life. The methodological differences arise either positively from the stress or emphasis of one doctrine more than another, or negatively through the omission of detail by some considered as integral to any spiritual treatise. WISDOM IN WORDS: DOCTRINE The points controverted concerning the Gifts of the Holy Ghost are their necessity, nature, function, and number. " Concerning each of these points separately, and cumulatively, too, Father Ellard brings forth his hobgoblin--uncertainty. Upo'n how little might be said with certainty there can be found only the sole small voice of scholarly research, Father DeBlic, who 81 DOMINIC HUGHES Review [or R'eligious minimizes w.hat even Father De Guibert, S.J., thought .an irredu-cible denominator. Many Dominican theologians, are cited as recog-nizing a.controversy upon the matter, but the conclusions of each do not seem worthy of mention by Father Ellard. If thi~. process were pushed to its principle, it would imply that as soon as a point is questioned it immediately becomes questionable, and as soon as doubted, doubtful. Such can. scarcely be a moving principle to wis-dom which has ordered authorities according .to the highest among them and thus attained the "greatest certitude." To corroborate the general judgment of wisdom, however, each subordinate point which has come under scrutiny may well be examined. The necessity of the Gifts, as explained by St. Thomas, seems to have suffered the least from the minimizing tendencies of later and lesser theologians. None of the mystics, moreover, have found them a luxury. They are vital to the life of divine grace; "the just man," Leo XIII testified in his Encyclical Dioinum illud munus (May 9, 1897), "has need of these seven gifts." Because of the overwhelming testimony in tradition to the intimate association of the state of grace and presence of the Gifts, even the doughtiest opponent of Thomistic doctrine on the Gifts must treat the denial of this point as negligible. The nature of the Gifts, however, is quite another matter. "They make us docile to the Holy Ghost," according to a formula suffi-ciently broad to embrace all'variants, but not to preclude precisions. While all would agree that docility to the Holy Ghost is of the essence of the Gifts, as Father Ellard triumphantly pointed out to drive in the wedge of uncertainty, "not all" would ,concur with St. Thomas in finding them distinct habits in the soul. The words of Sacred Scripture itself give warrant for St. Thomas's doctrine, inasmuch as they imply a unique divine influx. This,doctrine of St. Thomas cannot lightly be set aside. His reason cannot be dis-proved, his authority no one can gainsay. Although obviously not of Faith, his doctrine has an approbation by the Church incompar-ably above any i~f those proposed by Father Ellard as competitors for our certain allegiance. Ordinary permission to teach or publish thisis only a faint resemblance to the abundant approval given to Doctors of the Church. In them, because of their sanctity and the special scrutiny of their works, the Church recognizes unique wit-nesses and guardians of her patrimony, the doctrine of Christ. Over and above the acclamations usually given to a Doctor, St. Thomas has received frequent and unique marks of esteem from the Church. Pope Pius V referred to him as "the most certain rule of Christian 82 March, 1950 X~rORKS OF GOD MADE MANIFEST doctrine," and Pope Clement VIII was sure that he could be "fol-lowed without any danger of error." These" and many other state-ments by successive Popes are not private hyperbole but public declarations, normative if not mandatory in Faith. Against this weight of certitude from St. Thomas, Father Ellard proposes (p. 305) a theologian described, in a citation from clerical students, as the."Subtle Doctor." Of the su.btlet~r of'Scotus there is no doubt; but of the tebm "Doctor" as applied to him there is con-siderable reason for hesitance. No more of a' Doctor of the Church than so many others who have taught in her schools throughout the centuries, Scotus has neithe~ the approval of his sanctity nor of his doctrine that is required of a Doctor. His opinion is, therefore, of an entirely other brder in certitude from that of St. Thomas. It is on a plane "with that of Suarez, who could not concur with St. Thomas in the matter of grace but could affirm against Scotus that he appreciated the importance of distinguishing between the virtues and the Gifts. The allegiance, moreover, of St. Francis de Sales to the doctrine of Scotus cannot be alleged'with certitude. The Gifts are, in the words cited by Father Ellard' (p. 306), "the virtues, properties and qualities of charity." (Cf. The Looe or: God, XI, 15.) "Speaking precisely," as St. Francis assured us he was doing, all these entities are distinct from the essence, although perhaps inseparable from it. In like manner, although the Gifts and charity are always together, they do not merge into one habit, otherwise the same might be said of St. Francis de Sales' doctrine of the relation of charity and the other infused virtues. Charity would not then be the "gift of gifts" (XI, 19), but the one gift, n6t the essence or bond of perfection, but the whole of the spiritual organism. There is nothing suffi-ciently explicit in the words of St. Francis de Sales to indicate an approval of the Scotistic opinion or the disapproval of the doctrine of St. Thomas. Even if a rivalry were established between these two Doctors of the Church, inasmuch as the matter is one of theological principles, the preponderance of authority would easily go to St. Thomas. To St. Thomas, then, and not to Father Garrigou-Lagrange, wisdom looks for its "highest cause" according to which it might order other opinions and thus attain the "greatest certitude" possible concerning the nature" of the Gifts. Obviously, Pohle-Preuss, Forget; Van der Meersch, and legions of other writers who subscribe to what is least as what is safest, are far from disturbing the certitude of 'a 83 DOMINIC HUGHES Reoiew for Religious soul in which wisdom dwells. The judgment of wisdom appre-ciates the authority and approves the arguments, the sublimity and certainty, of the doctrine on the Gifts proposed without equivoca-tion by St. Thomas. Allegedly based upon St. Thomas and employing his authority is the more recent confection of two different modes of the Gifts in life. The gesture with which Father Ellard includes Cardinal Billot among Thomists is so expansive that it would embrace all who, for one point or another, approximate the teaching of the Angelic Doc-tor, whose method, doctrine, and principles are to be held by all teachers as sacred according to the mandate of the Church (Code of Canon Law, canon 1366, § 2). Moreover, the contemporary pro-ponent of the theory qf two modes of the Gifts in this life, one ordi-nary, the other extraordinary, was immediately and unhesitatingly denounced as having mistaken and misquoted St. Thomas by Fathers R. Dalbiez (l~tudes Carm$litaines, April 1933, pp. 250ff.) and P. P~rinelle (Revue des sciences philosophiques et theologiques, No~ember 1932, p. 692), as well as by Father Garrigou-Lagrange (La Vie spirituelle, November 1932, suppl, pp. [ 77 ] if). Such total misinterpretation of St. Thomas cannot be a "form of modern Thomistic theory on the Gifts," as Father Ellard would have it (p. 310), but rather a warning against making St. Thomas a wit-ness to any elaboration prejudicial to his principles. Certain, partly because it is "seamless," Thomistic doctrine preserves its purity and integrity by faithful adherence to the "method, doctrine, and prin-ciples" in the text of St.' Thomas, particularly in the question of the nature of the Gifts. The number of the Gifts is likewise clearly and authoritatively determined in the text of St. Thomas. As always, he is in full accord with the texts of Sacred Scripture which the Church and the best exegetes c~ansider most reliable, as well as the sense of the Church in the hymn Veni, Sancte Spiritus, and the Catechism of the Coun-cil of Trent. St. Augustine is of the same mind (cf. On Christian Doctrine, II, 7), and St. Francis de Sales refers to the "seven Gifts of the Holy Ghost" (The Love of God, XI, 19) in a text otherwise considered probative by Father Ellard (p. 306). To introduce and perhaps induce a doubt in the traditional enumerhtion as taxative or "limitative," Father Ellard cites (p. 309) an author who would amplify the number as by "an infinite variety of shades." This plethora, seven is a "plenitude," the same author affirms is the intention of the sacred authors, "as we know." How we are to know, 84 March, 1950 WORKS OF GOD MADE MANIFEST however, is not indicated. Either a private revelation or some extremely adroit exegesis would be necessary to belie the authority of Doctors of the Church, who, so close to the primary author of Sacred Scripture--the Holy Ghost--have considered the Gifts as numeri-cally determined. Determination by the Doctors on one point may leave still another undetermined with exactly the same cogency and certitude. St. Thomas himself, having given, on the authority of another, a general schema of the functions of the various gifts, found it neces-sary to reconsider one of its aspects. "Who will assure us that the . last is perfect?" Father EIIard quotes (p. 309) a scholar who has studied the point. Who, on the other hand, will be temerarious enough to.insist that the last is imperfect or.less perfec~ than any other proposed? A distinction and argument which, after long thought, had clarity and cogency for St. Thomas has the added note of authority for those who wisely appraise both the change and the conclusion. In making his schema, St. Thomas realized he was establishing an appropriate parallel, an educative device, an argu-. ment of convenience. Neither he nor St. Augustine--nor Father Garrigou-Lagrange--attributes the same probative force to a schema as to a syllogism. Indeed, The Three Ages evidences an admirable conformity to the doctrine of St. Thomas, and his classical commen-tator, John of St. Thomas, in the substance and schema for the functioning of the various Gifts. The final point concerning what Father Ellard chooses rather ungraciously to call "the present-day Thomistic hypothesis" of the Gifts is their association with the doctrine that some graces are intrinsically efficacious. A larger issue is involved here than the .mat-ter of the Gifts and it should not be treated by innuendo. If at this juncture "many people pause," as Father Ellard expects (p. 310), because the common pre-Reformation doctrine on the efficacy of grace and the nature of the Gifts are "indissolubly bound" in doctrinal integrity, will it be to neglect an assured and consistent teaching for one that is hopelessly entangled in affirmations, denials, and com-promises? Those who demur at the doctrine of grace as expounded by St. Thomas cannot fail to deny his teaching on the Gifts. Only a compromise could enable Suarez to affirm the doctrine of St. Thomas on the nature of the Gifts and deny his doctrine on grace. Such compromises are always uncertain, as the doctrinally internecine con-flict among Molinists and Congruists amply testifies. Somewhat as a summary of his consideration of the .Gifts, 85 DOMINIC HUGHES Review [or Religious Father. Ellard implies (p. 311) that because leading Thomists are aware of controversies they themselves are subject to uncertainty. Nothing could be further from the truth, unless that Catholics by their cognizance of heresy diminish their faith. Moreover, because the teaching of The Three Ages is based upon what "the great majority of theologians hold with St.Thomas," a wise judgment would con-cede Father Ellard but poor pleasure in having ferreted out an admission that "'not all [italics his] theologians agree on this par-ticular fundamental point." Upon such minimal evidence and defensive techniques only an artificial uncertainty and imprudent reservation or suspension of judgment can be built. Father Ellard-emphasizes complexity ;ind confusion, Father Garrigou-Lagfange the "certitude of the great directive principles that illuminate all spirituality (cf. p. 311)." In the matter of the Gifts, their neces-sity, nature, number, and fufiction, .not St. Thomas' and Father Garrigou-Lagrange's unassailable doctrine, but Father Ellard's unre-solved doubts lead to "'disillusionment and discouragement" which all are so solicitous to avoid. Another complex question in need of "great directive principles" is that of contemplation. Concerning the exposition of contempla-tion in The Three Ages, Father Ellard seems to find two points of difficulty: the presence of acquired contemplation; the place of the infused. With regard to acquired contemplation, Father Ellard finds reason for criticism in the fact that Father Garrigou-.Lagrange gives it "hardly any place" in his s'ynthesis of the entire interior life,, while the Carmelite Father Gabriel of St. Mary Magdalen devoted "half his work, St. dohn of the Cross" to justifying its place in Carmelite theology. The same Carmelite, however, gives as his wise and orderly conclusion (pp. 199-200) that "the central thesis of the Thomistic spiritual synthesis is supported by the doctrine of actlx;e contemplation." Even if Father Ellard, in the Three Ages, would replace "hardly" with "half" to suit his preferences, the wise ordering of part to whole in both Carmelite and Dominican is obvious. Moreover, "St. Theresa never speaks of any other than infused contemplation.,"~ Father Gabriel states categorically (p. 111), while he and others can find only equivalents of the term in St. John of the Cross. Both the problem of terminology and the point of doc-trine concerning the "beginning of contemplation" (Dark Night, I, 9) and the "acquired prayer of recollection" receive ample and appropriate treatment in the chapter on "Contemplative Prayer" in The Three Ages. More would.make a part into a polemic. 86 March, 1950 WORKS OF GOD MADE MANIFEST If others disagree with Father Garrigou-Lagrange in this matter it should not be surprising. The harmony he has indicated between St. Thomas and St. John of the Cross is well-founded in the best Carmelite and Dominican authorities. If a dissident attitude arises from the outside and even seeps within, the foundations, of accord in the Theresian and Thomistic teachings are not tragically undermined. Without mentioning either the Common or the Mystical Doctor, Father Ellard has assembled a variety of authorities (p. 303) to indicate a confusion on the place of infused contemplation. The teachings of Msgr. Saudreau, Tanquerey, Crisogono, and Naval-- all but the last two differing from one another--are arrayed against that of The Three Ages. No mention is made, however, of which of all in the field more closely conforms to the doctrine of the Doctor of Contemplation, St. John of the Cross. Tanquerey, Crisogono, and Naval are not even close. Msgr. Saudreau confines contempla-tion to the unitive way. With "a great difference indeed" (p. 303) Father Garrigou-Lagrange conforms exactly to the doctrine of St. John by placing infused contemplation in both the unitive way and--to use St. John's own words--"the way of proficients, which is also called the illuminative way, or the way of infused contempla-tion" (Dark Night, I, 14). This explicit testimony of the "highest cause" in matters of contemplation and Father Garrigou-Lagrange's strict conformity to it, leaves but one judgment ~or wisdom-- "greatest certitude" for the doctrine on the place of infused con-templa. tion in The Three Ages. Moreover, when it is a question of the relationship between the Gifts and contemplation, Father Ellard's strictures are utterly con-fused. His use as an argument from omission of inappropriate texts from St. Francis de Sales and St. Alphonsus "who would have advocated for all a form of mental prayer that is full of inspirations from the Holy Spirit" is pitiably feeble. Fantastic, nothing less, is his assertion that "although in their process nothing has been said about infused contemplation," persons have been canonized, and hence "we can safely conclude" from no mention, let alone non-manifestation, to the non-existence of interior intellectual movements of the Holy Ghost in their souls. Father Garrigou-Lagrange clearly indicates (I, 81) saints and situations in which the activity of the intellectual Gifts are "diffuse." In them the practical Gifts of coun-sel, fortitude, or fear are more apparent, yet all the gifts will be "highly developed" and wisdom will [egulate all. Since the highest of mystical experiences is within the scope of a moral consideration, 87 DOMINIC HUGHES Ret~ieto for Religious judgments must be wisely formed" of them "as they most often hap-pen." Exceptions corroborate, not corrupt, certitude in morals, "for the man educated to expect them." Neither the fact that "various exceptions" are admitted to the doctrine of the predominance of infused contemplation, nor its "being so closely associated with a questionable theory of the gifts (p. 312)" is ground for asserting that the Theresian-Thomistic position in the Three Ages "suffers" a loss of certitude. Only those who are con-stantly looking for some "phenomenon in consciousness" which is "humanly noticeable" (p. 31'~) complain of dangers of disillusion-ment because the truth of mystical experience did not fit into their preconceived patterns. From the doctrines on the Gifts and contemplation flows the final point of difficulty: the normality of infused contemplation or the unity of the interior life. To Father Ellard's wonderment, The Three Ages "embodies no great new discovery nor corrects any old error" (p. 311). His observation is remarkably exact. The discovery is old, the error is new. Until the seventeenth century no one lost sight of the unity of the interior life and no arbitrary and artificial cleavage between ascetical and mystical theology was introduced. With the publica-tion of Scaramelli's Ascetical Directory an.d Mystical Director~l, how-ever the division and its tragic consequences were popularized. Since things ascetical were conceived as ordinary and the mystical, i.e., infused contemplation, as extraordinary, humility became the motive for the humdrum, and many souls apt for contemplation were forced to excruciating torments on the treadmill of discursive meditation. This new error bade fair to destroy an old discovery. To Father Garrigou-Lagtange is due sincere tribute as one of the vanguard leading souls to an appreciation of the traditional teaching on the unity of the interior life, its contemplative graces and gifts. Those only need fear disillusionment or discouragement in his leadership whose limited ideals or faint heart stultify their wisdom. WISDOM AT WORK: METHOD Wisdom governs not only the principles of the interior life but their presentation. In The Three Ages, Father EIlatd finds its doc-trinal stress and seeming omissions particularly distressing. Father Garrigou-Lagrange's stress upon the Gifts of the Holy Ghost is indeed a strain for Father Ellard. For him, "The whole vast construction presented in these two large volumes stands or fails with the special doctrine on the Gifts of the Holy Spirit which 88 March, 1950 WORKS OF GOD MADE MANIFEST forms as it were the supporting framework for it" (p. 305). Yet Father Ellard himself declared (p. 297) that "degrees of virtues, the functions of the Gifts of the Holy Ghost, various purifications, arid the grades of prayer are assigned to each of the three ages." Perhaps the mere presence of the Gifts gives them too much prominence for Father Ellard. On~ of his authorities (p. 313), and a confrere, Father Poulain, apparently not a theologian, however proficient a psychologist, in his extensive work, The Graces of Interior Prayer, somehow manages to avoid any treatment of the Gifts. To anyone acquainted with their importance in traditional spiritual writers, the exposition of The Three Ages will seem the mere summary it was intended to be (I, 66). On the other hand, the omissi~)ns Father Ellard finds so lamen-table are more nominal than real. If the part;.cular examination deals with the predominant fault, a chapter on that subject should satisfy Father Ellard's justification of it as "one of the major tech-nique. s in modern Catholic asceticism." When "for the general examination no precise method is suggested," it need not be a strange omission.Once the "Sins to be Avoided" are mentioned, as Father Garrigou-Lagrange does in a chapter by that name (I, 299), the remainder is left to the individual conscience', even in the Spiritual Exercises, since of its five acts in this matter two are a preface, two an epilogue of prayers. Again in the case of mental prayer, concrete details appeal to Father Ellard as the source of certitude. As a mat-ter of fact, the opposite is true. The more particularized is the treat-ment, the more it is subject to doubt. The devious details of these devices for praying, whose security for some is largely in their famili-arity, are better consciously omitted by anyone who writes with the "certitude of the great directive principles of all spirituality" (cf. p. 311). The method of The Three Ages, moreover, cannot rather "stress theory than practice" (p. 302) if its principal excellence is "its inspiratio:lal value," and if "a reader feels his heart warmed and his enthusiasm enkindled" (p. 301). It can scarcely be labeled as more given to "metaphysics than psychology" (p. 302) when the author keeps reminding his readers of the grand dogmas of Christianity, their "infinite elevation," their implications for our "affective and practical lives" (p. 301). WORDS AT WORK FOR THE WISE For the wise, who are so either by industry in theology or by 89 DOMINIC HUGHES infusion .with God's love, a word of conclusion is sufficient. A wise word may not have rhetorical flair, but it cannot be faltering or fal-lacious. As an expression of the judgment of the "highest causes" with the "greatest certitude" and other things in an orderly manner, it is not an assembly of facts, but an appraisal of values. The relative values of both content and method between what Father Garrigou-Lagrange and Father Ellard offer for its appraisal leave wisdom no doubt whatever. In points of doctrine Father Ellard seems to be without the solid foundation of a man whos~ theological industry has made him wise. Despite his erudition-- sometimes amid the most trivial sources-~-his analysis lacks pro-fundity. Its practicality, too, since it fails in its calculated effect, is open to question. In the face" of an artificially imposed order, Father Ellard's thoughts ramble and lose themselves in details. When his conclusions are declarative, they waver over a "whatever" (p. 314) or a "whether or not" (p. 316), and when they are an interrogative they are most uncertain. His precision in labelling the doctrines of others he suddenly loses when he lets "Catholic" and "Church" slip into sentences containing ideas he favors (p. 302). All of this gives his article the appearance of a somewhat gauche polemic rather than of a sincere and solicitous appraisal. On the other hand, the mag-nificent proportions of The Three Ages are not often met with in contemporary spiritual writing. Because it presents so well the "great dogmas of Christianity" as well as "their implications for our affective and practical lives," each reader feels his "heart warmed and his enthusiasm enkindled for these great truths" (p. 301). Wisdom's final word concerning the providential purpose of this and other discordant notes in the harmony of the teachings in the Church on the interior life is after the Model of Wisdom Him-self. When the Apostles saw the man born blind, they balanced-- unknowingl~, perhaps--one rabbinical opinion against another: "this man or his parents?" They were forced to suspend judgment, because seeing only alternatives and not an order to a Highest Cause, they remained uncertain. When they appealed to Christ, He gave them an answer many rabbis would not have considered scientific or satisfying "in terms of human experience."" Yet it was sublime and secure. Wisdom Himself replied to the Apostles, and reassures all in the present instance: supernatural security and salvation are accom-plished through suffering and the triumph of wisdom--"because the works of God were to be made manifest . " (John 9:3). 90 March, 1950 FATHER ELLARD'S REPLY FATHER ELLARD'S REPLY In his inspiring introductory remarks on wisdom Father Hughes proposes a restricted, relative, and special sense of "certain." " If'we accept that, th~n really there hardly seems to be any necessity of my saying more. He' has virtually conceded the great cardinal point of my whole criticism, namely, that Father Garrigou-Lagrange's doc-trine on the gifts and the corresponding thesis on infused ~ontempla-tion insofar.as this depends on that doctrine, are not, in the plain and ordinary sense of the term, certain. Certaint~ , in this sense, espe-cially when predicated of a doctrine that is theological and specu-lative, is opposed not only to probability, bfit even to greater prob-ablity. Similarly, if the langu.age of The Three Ages is to be under-stood as expressing doctrine t~at is certain only in a limited and relative sense, I. was deceived, and my labor was in vain. Perhaps also some other readers will be misled too. It seems sufficient, therefore, to notice 'very briefly only what in Father Hughes's reply is most relevant to my four principal criti-cisms, and not to say more about certain matters in which he' has mistaken my meaning. Nor shall I advert further to several expres-. sions suggestive of what I would disclaim. Those four contentions were: "'The Three Ages is theoretical rather 'than practical; it is one-sided and narrow; an essential part of it, namely, its doctrine of the gifts of the Holy Spirit, is uncertain; and its main thesis is not after all really so significant" (p. 302). I shall follow the order in which Father Hughes deals with them. First, the gifts. As a simple and practical way of ending this ¯ particular argument, I will give to Father Hughes, if he wishes, a list of all the leading theologians of the twentieth century with their works and the appropriate references to what they teach on the giftsl Then he can see at once in black and white whether Catholic theo-logians agree in proposing as certain, in the usual sense, any such elaborate theory of them as that in The Three Ages. These theo-logians will embody, in varying degrees and ways of course, the present mind of the Church; they will be quite conversant with the altogether unique authority of St. Thomas, and they will be aware also of whatever else is pertinent. In [hem, considered adequately and properly, not merely arithmetically, will be found accumulated Catholic theological wisdom in its most mature and authoritative form. When the theologians, who are the most competent to judge in a question of this kind, are as greatly divided and as uncertain as 91 FATHER ELLARD'8 REPLY Review for Religious they actually are, on what evidence could particular persons come to certain knowledge in the matter? Possibly they can; but indeed it seems most unlikely. When the authorities disagree or "are not posi-tive, it would seem wise for individual persons to suspend judgment. If, as Father Hughes seems to agree, the two Thomistic doctrines on the efficacy of grace and the nature of the gifts stand or fall together, then most emphatically are theologians divided. As for the Doctors' of the. Church, the Augustinians claimed St. Augustine for their view on grace; and both Dominicans and Jesuits appealed to St. Augustine and St. Thomas. "Among the more modern Doctors, St. Alphonsus de' Liguori is cited for a modified version of the Augustinian theory; and St. Robert Bellarmine for the Jesuits. According to Von Pastor, St. Francis de Sales declared, in a memo-randum written for Pope Paul V, "that on the whole he shared the view of the Jesuits; and he added that he had made an exhaustive study of the subject, and that he saw considerable difficulties in either opinion, He did not think the time had come for deciding a question on which so many able scholars were unable to agree." (History oF the Popes, XXV, 240.) These facts concerning the controversy on grace are given, not with any intention of arguing such a matter in these pages, but simply to show that, if Father Garrigou-Lagrange's teaching on the gifts is logically involved in this highly disputed sub-ject, surely it cannot be called certain. Father Hughes writes: "Many Dominican theologians are cited as recognizing a controversy upon the matter [of the gifts], but the conclusions of each do not seem worthyof mention by Father Ellard" (p. 82). In the writings referred to I have not noticed any con-clusions contradictory either to the statements quoted from them or to the proposition in substantiation of which the citations were made. If Father Hughes should point out any such conclusion, I shall be glad to acknowledge it. Of course the same five theologians can be quoted in favor of the Thomistic theory of the gifts, and two of them for the certainty of it, for example, Gardeil in th~ Dictionnaire de Theolo~Tie, IV-2, 1776, 1777, and Garrigou-Lagrange himself, in PerFection Chretienne et Contemplation, II, [88-91]; neverthe-less, they witness the fact of disagreement among theologians and admit that others do not share their own view. Secondly, I said of The Three Aoes that it is one-sided and nar-row. Father Hughes replies that it is in accord, if not with lesser lights, at least with St. John of the Cross, the great and ultimate 92 March, 1950 FATHER ELLARD'S REPLY (relative) norm in this matter. But the same agreement is claimed by other authors also, among them tw6 Carmelite spokesmen. In other words, there is more than one interpretation of St. John among orthodox Catholics. ."But Father Garrigou-Lagrange has the right one." Perhaps he has; but we might be better, convinced if he would give us a chance to judge for ourselves. Could he not at least give us fair notice of dissenting opinions?. A fresh sample of div.ergenc~ is furnished by Father Gabriel of St. Mar.y Magdalen in his new book, St. Teresa o~: desus. Although he writes, "'For all that, it can be shown in fact that this teaching of the Teresian school is not irreconcilable with the modern Thomist synthesis of the spiritual life" (p. 44), yet repeatedly throughout - the book he contradicts Father Garrigou-Lagrange on the necessity of infused contemplation. The first point in my criticism reads: "'Tile Three Ages is theo-retical rather than practical." Of all, this was the least important, especially as instruction and inspiration are also in their own way most practical. Father Hughes objects: "The method of The Three Ages cannot rather 'stress theory than practice' if its principal excel-lence is 'its inspirational value,' and if 'a reader feels his heart warmed and his enthusiasm enkindled.' " Why not? In this respect the work resembles treatises on dogmatic theology which are preoccu-pied with doctrine rather than practice and which can at least be bigh.~y inspiring. Again my critic writes: The book "can scarcely be labeled as more given to 'metaphysics than psychology' when the author keeps reminding his readers of the grand" dogmas of Christianity, their 'infinite elevation,' their implications for our 'affective and practical lives.' " The answer is. simple. When a book contains dogmatic, metaphysical, and psychological elements, why cannot it accentuate them in just that order? As a matter of fact, The Three Ages does. I cannot imagine how Father Hughes can say: "In the case of mental prayer, concrete details appeal to Father Ellard as the source of certitude." My final contention was that the main thesis of The Three A~Tes, namely, that infused contemplation comes within the normal devel-opment of the interior life, is not after all very significant. It would be pregnant with meaning and significance if according to the mind of its author it were intended to im'ply that mystical contemplation in the full and obvious sense as described by St. Teresa in The 93 FATHER ELLARD'S REPLY Review/or Religious Interior Castle is normally to be expected. St. Teresa's terminology is used and one anticipates sbmething very wonderful. But then one finds out that only "what is essential" is promised us, and that seems much less indeed. Such language is surely apt to deceive the less wary. On this point, the climax of everything, Father Hughes has sur-prisingly little. I was careful not to deny the thesis of the nor-mality of mystical contemplation, or the unity of the interior life, or even to call them in question, except insofar as the thesis is pre-sented as a corollary from the theory of the gifts. Of course I am not suggesting that the tiniest bit of infused con-templation is not a most precious grace. It is, by all means. Rather, the question is whether the mysticism which Father Garrigou- Lagra~nge holds out in prospect for us is the same as the substantive sublime graces depicted in St. Teresa's Mansions and in St. 3ohn's Spiritual Canticle and The Living Flame. It seems highly fitting that I should add a word on two personal references that some readers will resent. I used a quotation in which Scotus was called '~the Subtle Doctor." There appears to be no reason for the depreciatory language which my critic uses. Scotus was one of the most influential of all Scholastic philosophers and theologians; for centuries innumerable times he has been referred to as "the Subtle Doctor" in more or less the same way that St. Thomas is termed "the Angelic Doctor." There was no suggestion at all that he is a Doctor of the Church; yet he is great enough to have been the theologian to whom above all others under the providence of God the Church owes the dogma of the Immaculate Conception. Likewise it seems inexplicable that Poulain, the author of The Graces of Interior Prayer, A Treatise on Mystical Theology, should be referred to with these words: "apparently not a theologian, how-ever proficient a psychologist" (p. 89). True, Poulain was not a dogmatic theologian, and his design in writing on mystical the-ology was different from that of Father Garrigou-Lagrange, but his work is in certain respects, especially for an account of the facts of mysticism and for practical help in direction, of first-class worth and thus far unsurpassed. To conclude: if I am right in taking Father Hughes to mean that the doctrine of the gifts is to be considered certain only in a relative and limited sense, and not with the obvious and proper force of that term, then on the'chief point we are in agreement. If not, I would 94 March, 19 5 0 COMMUNICATIONS say to readers who have followed this criticism 'and countercriticism, especially if they have actually read The Three Ages, andpr.eferably against the background of Saints Teresa and 3ohn of the Cross: "I speak to men of reflection; judge for yourselves of what I say" (I Cor. 10:lS).--G. AUGUSTINE ELLARD, S.J. ommun{caldons Reverend Fathers: A few years ago in an issue of Emmanuel the reviewer of one of the books of Father Garrigou-Lagrange expressed his doubt of the truth of the characteristic doctrines of that eminent theologian, at the same time stating his hope that a more thorough criticism would be made in a lengthier review. That same doubt and hope have been felt by many who read Christian Perfection and Contemplation and The Three Ages of the Interior Life. In those works the views of the author on some points of dogmatic and of mystical theology were stated in such a way that the reader if not versed in these matters would conclude that these particular views are not seriously disputed by competent Catholic theologians. But they are disputed, and to bring out this fact, as Father Ellard has done in his review of The Three Ages of the Interior Life in your November, 1949, issue, is to render a real service to the reader of these valuable spiritual books. The truth that some of Father (3arrigou-Lagrange's theories are disputed, and are not part of Cath-olic doctrine nor the unanimous opinions of theologians will not hurt anyone. Veritas vos liberabit. In emphasizing the disputed character of .these opinions of the gifted.writer, it is not intended in any way, I am sure, to imply that he has deliberately misled his readers. But Father Garrigou-Lagrange has led the majo.r portion of his life in the midst of skilled theo-logians. He naturally and unconsciously keeps them in mind as he writes. Yet what he writes is being read by many who are n~;t versed in even the fundamentals of theology and who consequently may easily be misle.d by his statement, of his positions. For the general public a clearer statement of what is general Catholic doctrine and what. is not, is certainly desirable. May I add a personal note? After some experience in directing 95 SUMMER SESSIONS ReVietO [or Religi,,os souls who have undoubtedly received the gift of infused contempla-tion, I find it difficult.to believe that Father Garrigou-Lagrange has any real concept, of infused contemplation at all. Everything he writes leads me to believe that he is really thinking and speaking of that prayer which is variously called "acquired contemplation," "the prayer of ~implicity," etc. There is an essential distinction between this simplification of discursive prayer and infused contemplation; and that distinction, I believe, cannot be understood merely from ¯ reading the works of mystical writers or theologians. I thoroughly agree with the Benedictine' who said 'that "the conception that St. John of the Cross had of mysticism and contemplation entirely escaped" the gifted author of Tile Three Ages. No harm can come from giving testimony to the inexactitude of Father Garrigou-Lagrange's distinction between Catholic doctrine and the theories of certain theologians; nor to the incorrectness of his understanding of the fundamental nature of infused contempla-tion.-- A SECULAR PRIEST. [EDITORS' NOTE: Further communications concerning Father Ellard's appraisal.of The Three Ages will be acgepted. These communications should be kept as brief as the subject-matter permits. If at all possible, they should be neatly typed, double-spaced, with generous margin. The sender should sign his name; and the name will be printed unless the content is of a personal nature.] SUMMER SESSION The Plus X School of Liturgical Music, founded by the late Mother Georgia Stevens, will conduct its Thirty-Fourth Summer Session: June 29-Augtist 10. Registration is open to men and women, whether as students matriculated for the B.A. or B.Mus., degrees, or as non-matriculated students; resident and non-resident. Courses will be offered in Gregorian Chant, Gregorian Accompaniment, Con-ducting, Polyphony, Liturgical Singing, Vocal Production, History of Music, Keyboard Harmony,. Music Education, Counterpoint, .etc. Members of the Staff have been long trained in the traditions of Solesmes and have national and international pedagogical experience and recognition. Private lessons in organ, piano, and singing may be procured. Membership is held by the School in the National Association of Schools of Music and it enjoys the official approval of the most eminent music organizations. According to a long-established custom there will be lectures by prominent musicologists and the usual s, eries of weekly concerts. Students will be given the opportunity of~active particip.ation in the Liturgy by the congrega- 96 March, 1950 BOOK REVIEWS tional singing of Holy Mass, Vespers, Compline, and Benediction. The Very Reverend Monsignor Frederic Teller, D.D., Ph.D.,C.G.M. will teach some courses. The Ve.ry Reverend Monsignor Martin B. Hellriegel, of the Church of the Holy Cross, St. Louis, Mo., and the Reverend 3ohn 3. Dougherty, S.T.L.,S.S.D. of the Immaculate Con-ception Seminary, D~rlington, N. 3, will give daily lectures on the Liturgy throughout the Session. For further information write to: Mother Aileen Cohalan, Director, Manhattanville College of the Sacred Heart, New York 27, New York. Book Reviews THE MOTHER OF THE SAVIOR AND OUR INTERIOR LIFE. By Reginald Garrigou-Lagrange, O.P. Translated by Bernard J. Kelly, C.S.Sp. Pp. 338. B. Herder Book C;o., St. Lou~s, M~ssourL $4.00. The theological and d~votional literature about the Blessed Virgin is so extensive that .a new synthesis by a capable author is highly welcome: Father Garrigou-Eagrange published such a syn-thesis in 1941 (reprinted in 1948). The present translation from thd French makes his book available for the la.rge number of readers who have come to value his works in English versions. The book is divided into two parts. The first part, on "The Divine Maternity and the Plenitude of Grace," is doctrinal. It aims at imparting knowledge about Our Lady and her unique position, in subordination to her divine Son, at the very summit of creation and the supernatural order. The pre-eminence of the divine mater-nity, which dominates all Mariology as the source and end of all Mary's great gifts, is very clearly brought out. Here and there a line of reasoning is pursued that is not very convincing: but strictly theo-logical procedures are hardly to be expected in a work that is more devotional in spirit than scientific. The second part, on "Mary, Mother of all Men: Her Universal Mediation and our Interior Life," demonstrates Mary's activity in the plan of redemption and the important causality she exercises in our salvation and sanctification. In view of the character of the volume, the author has wisely refrained from entering into the contemporary debate among theo-logians on the precise meaning and function of Mary as co-redemp- 97 BOOK R~VlEWS Review [or Religious trix, contenting himself with general expressions that should prove acceptable to all parties in the controversy. The main source for the theological presentation is Merkelbach's well-known Mariologia. But the Fathers, the great Scholastics and their later successors, spiritual writers, orators, and Popes are called upon to yield up their treasures. Many gems have been contributed by Saints Ambrose, Sophronius, Andrew of Crete, Ephrem, and Peter Damien. Saints Bernard, Albert the Great, Bonaventure, Thomas Aquinas, Alphonsus, Grignon de Montfort, and Francis de Sales have all offered their riches. Suarez, Terrien, Dublanchy, le Bachelet, and Hugon have generously thrown open their books. And these great names represent but a sampling of the numerous sources consulted and utilized. The encyclicals of Popes Leo XIII, Pius X, Benedict XV, and Plus XI manifest the mind of the Church on recent Mariological doctrine. The Polish Dominican, Justin of Mi~chow, provides the inspiration for one of the finest chapters in the book, "Special Aspects of Mary's Queenship." The article on the Rosary sheds fresh light on that welt-loved devotion, and sug-gests a way of practicing it that will be profitable to all Catholics. The translator has done his part admirably. Comparison with the French edition shows how faithful Father Kelly has been to the orig!nal. If we did not know that the English edition is a transla-tion, we could hardly guess that fact from reading the book. And that is the supreme criterion of the translator's success. CYRIL VOLLERT, S.J. IGNATIAN METHODS OF PRAYER. By Alexandre Brou, S.J. Translated by William J. Young, S.J. Pp. xl ~ 203. The Bruce Publishing Com-pany, Milwaukee, Wisconsin, 1949. $3.00. The aim of this book is very clearly stated by the author when he tells us that he set out to discover "what exactly did St. Ignatius want to say, and what did he say" on the subject of prayer. The word "discover" is used purposely, for the many commentators on St. Ignatius have not always clarified his thought nor passed it on unadulterated to their readers. Father Brou observes: "Now it some-times happens that with'the best intentions in the World his thought has been misunderstood. Authors . . . have viewed the teachings of the Saint through a mist of commentary, and a commentator never fails to add something to his text" (p. vii). Father Brou gdes back to sdurces, the text of the Spiritual Exer-cises, and he interprets them in the light of Stl Ignatius' personal March, 1950 BOOK REVIEWS letters, supplementing his findings with. the writings of intimate con-temporaries of the Saint--St. Francis Xavier, Blessed Peter Faber, Father Nadal--to mention but three. The work is divided into four main divisions. In the first St. Ignatius' teaching on prayer and the interior life, the ,relation of prayer to the apostolate, seeking God in all things, the presence of God, and finally mystical prayer are treated. The second and third parts are devoted to the preparations for prayer and the so-called methods of prayer respectively, while the fourth part treats the coun-sels for the time during and after prayer, and tl~e rules for the dis-cernment of spirits. Two features of the teachin'g of.St. Ignatius as presented in this book are noteworthy. First is the continuity ot: practically every portion of the Ignatian teaching with a tradition of Catholic spirit-uality which he both inherited and developed into the forms found in the Exercises. The other is what we might call the compatibility of high prayer with the active life of the apostolate. Great mystic ¯ that he was, SI~. Ignatius was eminently a man of the active aposto-late, what we would call nowadays a man of affairs. He conceived the man of affairs as a man of prayer, and a life of prayer as not at all incompatible with a full daily schedule. "To St. Francis Borgia he asserts that it is more perfect to be able to find God everywhere and in all things than to have need of an oratory and long prayers to enter into union with Him" (p. 39). The book combines the excellent qualities of thoroughness and brevity. It can be r~ad and reread with profit.--T. L. McNAIR, S.J. LITTLE CATECHISM OF PRAYER. By Father Gabr;el of St. Mary Mag-dalen, O.C.D. Transla÷ed by ÷he Discalced Carmelite Nuns. Pp. 44. Monastery of Discalced Carmelites, Concord, New Hampshire, 1949. $.2S (paper). People in general who cultivate mental prayer and v.ery particu-larly all those who would like to practice it in the spirit and after the manner of the Carmelites, traditional leaders in matters of the contemplative life, will welcome this Little Catechism. In six chap-ters and eighty-nine questions it introduces one to "prayer in the contemplative life," "the methbd of mental prayer," "preparation and reading," "meditation and colloquy," "difficulties in prayer," and "the presence of God." There is nothing theoretical or learned or meticulously precise about it. Evidently it is meant, as its title suggests, to be a simple and practical primer. On the other hand 99 BOOK NOTICES Review for Religious there "are thoughts in it which would be helpful and inspiring, I should say, to almost anyone, even tb contemplatives far advanced in the ways of prayer and sanctity. For instance, from the very first page one might learn this distinction between the Christian life and the contemplative life: the good Christian "lives /:or God," whereas the contemplative soul "lives not only for God, but also with God." Likewise it is emphasized at the very beginning in a quotation from St. Teresa that to reach the higher degrees of prayer one must per-force add the practice of mortification, "because prayer and comfort do not go together."--G. AUGUSTINE ELLARD, S.,J. BOOK NOTICES BLESSED MARIA GORETTI: Martyr for Purity, by 3ohn Cart, C.SS.R., is an admirable life of the twentieth-century martyr whom the Holy Father intends to canonize in the course of the present holy year. Blessed Maria sets an ideal before modern youth who live in an atmosphere so perilous to purity. (Dublin: Clonmore ~ Reynolds, Ltd., 1949. Pp. 70. 3/6.) Father Louis I. Fanfani, O.P., an outstanding modern canonist, has published a third edition of DE IURE RELIGIOSORUM. While keeping all the good qualities of previous editions, the book has been brought up to date and considerably increased in volume. A separate chapter is devoted to the newly established Secular Institutes. Four important documents are added by way of appendices: I. The new Norrnae of 1921; II. Letter of the Sacred Congregation of. Religious of 1931 on the formation and training of religi6us for sacred orders; III. Instruction on the enclosure of nuns with solemn vows issued in 1924; and, IV. The Statutes for Extert~ Sisters of monasteries of nuns, approved by Pope Pius XI in 1929 an'd published by the Sacred Congregation of Religious two years later. These documents are given in the original Latin text. (Rovigo, Italy: .Istituto Padano di Arti Grafiche, 1949. Pp. xxxi + 810. L. 2000.) OUR ETERNAL VOCATION, written anonymously by a Carmelite nun in England, is intended for all, priests, religious, or laity, who are interested in attaining higher sanctity. Of its three main sections, the first treats of sanctity in gener.al, its meaning, its instruments, its fruits (pp. 9-135). The second is concerned with religious voca-tion in particular (pp. 135-177). The last tells about the sanctity and mission of St. Therese of Lisieux (pp. 177-207). The doctrine seems to be solid throughout and Jr'is presented palatably by a crisp style tinged With feeling and garnished with 100 March, 195 0 BOOK ANNOUNCEMENTS striking illustrations. The book contains some shrewd psychology on the value of sincerity in attaining holiness, on methods of over-coming mental depression, on the natural requisites for a religious vocation. As might be expected, the author emphasizes the "Iittle way" of St. Therese, but she does not derogate from other methods of acquiring sanctity. (Westminster, Maryland: The Newman Press, 1949. Pp. 207, $2.25.) BOOK ANNOUNCEMENTS [These notices are purely descriptive, based on a cursory examination of the books listed. Some of the books will be reviewed or will be given longer notices later. The list is complete up to Feb. 10.] CARMELITE THIRD'ORDER PRESS, 6427 Woodlawn Avenue, Chi-. cago 37. Take This Scapulart. By Carmelite Fathers and Tertiaries. Pp. 270. $2.50. Unfolds the story of Our Lady's Scapular. FRANCISCAN HERALD PRESS, 1434 W. 51st Street, Chicago. Tertiar~ Office of the Parers. Pp. 103. $.50 (30% discount for orders of 25 or more). A vest-pocket booklet of aids in reciting the office prepared especially for members of the Third Order of St. Francis. Also contains the Seraphic Office, the Office of the Pas-sion, and the Franciscan Tertiary Office with reflections. M. H. GILL ~ SON, Ltd., 50 Upper O'Connell Street, Dublin. Fair as the Moon. By Father M. Oliver, O.Cist.R. Pp. xi -b 235. 12s. 6d. A portrait of Mary, the Mother of God and "Purest of Creatures." Catherine McAule~I: The First Sister of Mercy. Pp. x ÷ 434. 15/-. "This book, the fruit of considerable research, is based largely on hitherto unpublished document's, and throws fresh light on Cath-erine McAuley's life and work." [5. HERDER BOOK COMPANY, St. Louis 2, Missouri. Ps~/cbiatq/and Asceticism. By Felix D. Duffey, C.S.C. Pp. 132. $2.00. True Stories for First Communicants. Pp. 80. $1.25. First Communion Davis. Pp. 96. $1.25. Both by a Sister of Notre Dame. True stories which should help children in preparing for their first Communion and after. The books were first printed in 1919 and 1920 respectively. The Life of Our Lord Jesus Christ. Two volumes. By Maurice 101 BOOK ANNOUNCEMENTS for Religiou* Meschler, S.J. Pp. xxii q-- 545 arid viii -b 551. $12.00 (set). Translated by Sister Mary Margaret, O.S.B. This is the fifth edi-tion of the author's well-known meditations on the life of Christ. LEMOYNE COLLEGE PRESS, LeMoyne Heights, Syracuse 3, New York. Inigo de Logola. By Pedro Leturia, S.J. Pp. xiii + 209. $4.50. The story of the early life of St. Ignatius up to and including his conversion. LIBRERIA FRANCESCO FERRARI, Via dei Cestari, 2, Kome, Italy. Manuale Tbeorico-Practicurn Tbeologiae Moralis ad Mentern D. Thomae. By Father Louis J. Fanfani, O.P. Pp. xix + 648. This is the first of a set of three volumes. It treats of man's last end, human acts, laws, conscience, the virtues, sins, and censures. It is planned to complete the set within the course of the year. LITURGICAL PRESS, St. John's Abbey, Collegeville, Minnesota. Life. and Miracles of St. Benedict. By Pope St. Gregory the Great. Translated by Odo J. Zimmermann, O.S.B., and Benedict R.Avery, O.S.B. Pp. xv q- 87. $2.00 (cloth); $.90 (paper). A translation of Book Two of the Dialogues of St. GregorY. MCLAUGHLIN ~ REILLY, 45 Franklin Street, Boston 10. When the People Sang. By Marie Pierik. Pp. 32. $.50 (paper). "A simple treatise on the Gregorian Chant, its history and use." NEWMAN PRESS, Westminster, Maryland. Treatise on Prager and Meditation. By St. Peter of Alcantara. Translated by Dominic Devas, O.F.M. Pp. xx ÷ 211. $2.50. Besides this classic treatise on prayer, the book contains an introdtic-tion and sketch of the saint's life and a complete English version of Pax Anirnae, a treatise formerly attributed to the saint. The Spiritual Life of the Priest. By M. Eugene Boylan, O.C.R. Pp. 161. $2.50. A reprint of a series of articles which first appeared in the pages of The Priest. The Holg Year of Jubilee. By Herbert Thurston, S.J. Pp. xxiv -[- 420. $4.25. An account of the history and ceremonial of the Roman jubilee. Contains many illustrations. First printed in 1900. The Wag of Divine Love. Pp. xxxvii q- 532. $4.25. A com-plete account of the revelations of the Sacred Heart as made to Sister Josefa Menendez, Coadjutrix Sister of the Society of the Sacred Heart of Jesus. There is also a short biography of the Sister and an analytical index. 102 March, 1950 BOOK ANNOUNCEMENTS Purgatorg and the Means to AvoidIt. By Martin Jugie, A.A. Pp. 203. $3.25. A doctrinal and devotional treatment of a subject that is of interest to all. The book is translated from the seventh French edition by Malachy Gerard Carroll. The Life and Revelations of Saint Gertrude: Virgin and Abbess, of the Order of St. Benedict. Pp. xlv + 570. $4.00. A reprinting of an old favorite which first appeared some eighty years ago. Prager for All Times. By Pierre Charles, S.J. Translated by Maud Monahan. Foreword by C. C. Martindale, S.J. Pp. 328. $3,50. A book on prayer designed "to mak~ smooth the ways of the spirit and to unfold the eternal message of the nearness of God." Little Catechism of the Act of Oblation of St. Th~r~se of the Child Jesus. By the Carmelites of Lisieux. Translated by Rev. Mi-chael Collins, A.M. Pp. 22. $.25. PROVINCE OF ST. JOSEPH OF THE CAPUCHIN ORDER, 1740 Mt. EI-liott Avenue, Detroit, Michigan. Meditations: Volume I: Advent to Ash Wednesday. By Bernar-dine Goebel, O.F.M.Cap. Translated from the German by Berch- "mans Bittle, O.F.M.Cap. Pp. 537. $3.50 (paper). ST. CATHARINE JUNIOR COLLEGE LIBRARY, St. Catharine, Ken-tucky. The Catholic Booklist 1950. Edited by Sister SteIla Marls, O.P., for the Catholic Library Association. Pp. 74. $.65 (paper). "An annotated bibliography, for the most part Catholic in authorship or subject matter, chosen as a guide to the recreational and instructional reading of Catholics." UNIVERSITY OF NOTRE DAME PRESS, Notre Dame, Indiana. The Christfan Vfrtues. By Charles E. Sheedy, C.S.C. Pp. xi q- 361. $3.00. A book on moral theology for college students and lay readers. God and the World of Man. By Theodore M. Hesburgh, C.S.C. Pp. viii -}- 318. $3.00. A theological text for the layman. Treat-ises on faith, God, the Trinity, creation, the elevation and fall of .man, the end of the world and man. JOSEPH F. WAGNER, INC., 53 Park Place, New York 7. --Must It be Communism? By Augustine J. Osgniach, O.S.B. Pp. x -]- 486. A philosophical inquiry into the major issues of today. The last three chapters are by Jerome L. Toner, O.S.B. 103 .uestdons and Answers We have an application from a woman who has obtained a permanent separation from her husband and now wishes to try out the religious llfe. Creusen, ReBgious Men and H/omen ~n the Code, p. 135, states: "A wife abandoned by her husband., does not need his consent to enter, rell-gion. One may see in R.C.R., 1939, under what conditions her entry into religion may be obtained." Please tell us what R.C.R. stands for, and, if convenient, give us a summary of the conditions referred to. R.C.R. refers to a review for religious published in Belgium by Father Creusen and his associates under the title Reoue des Commun-autos Religieuses (53 rue Royale, Brussels, Belgium). Here is a sum-mary of what Father Creusen wrote in the answer referred to. (1) The aspirant must not have been in any way the gravely culpable cause of the separation. (2) There must be moral certitude that she cannot be forced legally to abandon the religious life in order to resume married life. A civil divorce is the best guarantee. (For this the bishop's permission should be obtained.) (3) If the appli-cant has children, their care and support will have to be guar~inteed. (4) The superior of an institute or monastery who is willing to accept her on trial must be convinced that she has an extraordinary vocation and that there are particular reasons to anticipate her perse-verance. If all these conditions are fulfilled, the person in question may appeal to the Holy See for the necessary dispensation. She should do so personally. To this personal appeal a letter of recommenda-tion from her bishop should be added. This recommendation should be given at least regarding the good character of the person, even though the bishop does not wish to support her application for the dispensation. Finally, a letter from the religious superior who is willing to accept the candidate, stating that she believes the applicant to have an extraordinary vocation and that the community is willing to receive her on trial, will complete the official documents required. A baptismal certificate of the applicant and a copy of the decree of civil divorce ~hould be sent along with the other documents. Father Creusen concludes his answer with the following para-graph: "It must be added that the Holy See shows itself very prudent and very reserved in granting this dispensation. The utmost good will in the beginning is far, it seems, from guaranteeing perseverance 104 QuEs-r~o~s ~no ANswrRs in vocations of this kind. It is useless to encourage the application without exceptional reasons." Canon law cjrants to superiors the rlgttf #o extend: (I) the posfulancy, but not beyond six months (canon 539, § 2); (2) the time of the novif~ofe, but not beyond six months {canon 571, § 2); (3~ the period of temporary vows, but

Issue 10.3 of the Review for Religious, 1951. ; Blesssed Claude Colombiere and Devotion !:he Sacre bleart: C. A. Herbst, S.d. 44~rHIS is he whom. I send thee." Margaret Mary heard these | words interiorly as she sat listening to the first instruction Father Claude de la Colombi~re gave the Visitandine com-munity at Paray-le-Monial towards the end of February, 1675. Here was the fulfillment of a promise. Our Lord had appeared many times, asking her to promote devotion to His Sacred Heart. Over-whelmed at the thought, "My sovereign Master had promised me shortly after I had consecrated myself to Him that He would send: me one of His servants, to whom He wished me to make known'. according to the knowledge He would give me thereof, all the treas-ures and secrets of His Sacred Heart which He had confided to.me. H~ added that He sent him to reassure me with regard to my interior way, and that He would impart to him signal graces from His Sacred Heart, showering them abundantly over our interviews." (Autobiography of St. Margaret Mary, .Visitation Library, 1930. No. 80.) That the Sacred Heart, the heart of Margaret Mary, and the heart of the young Jesuit should be united in love, Our Lord. showed the Saint in a vision. "As I went up to receive Him in Holy Com-munion, He showed His Sacred Heart as a burning furnace, and two 6ther hearts were on the point of uniting themselves to It, and of being absorbed therein. At the same time He said to me: 'It is thus My pure love unites these three hearts for ever.' He afterwards gave me to understand that this union was all for the glory of Hi,s Sacred Heart, the"treasures of Which He wished me to reveal to him that he might spread them abroad, and make known to others their value and utility. To this end He wished we should be brother and sister, sharing equally these spiritual treasures." (Ibid., No. 82.) The Extraordinary Confessor "'So it was according to a very special providence of God that Father Colombi~re was appointed superior of the small Jesuit com-munity in Paray ~arly in 1675. Our Lord wanted him to bethe sympathetic, enlightened, and fearless director of Margaret Mary and 1'13 C. A. HERBST Review for Religious the first public promoter of devotion to His Sacred Heart. Named extraordinary confessor to the convent, he came on the Lenten Ember Days towards the beginn{ng of March, .1675. Margaret Mary herself relatds what took place on that occasion. "Although .we had never either seen or spoken with each other, the Reverend Father kept me a very long time and spoke with me as though he understood what was passing within me. But I would not in any way ope, n my heart to him just then, and, seeing that I wished to withdraw for fear of. inconveniencing the community, he asked me if I would allow him to come and speak with me again in tl~is same place~ But in my natural timidity which shrank from all such communications, I re- .plied that, not being~ at my own disposal, I would dO whatever obedience ordered me. I'then withdrew having remained with him about an hour and a half." (Ibid., No. 80.) She was still timid, uncertain, afraid. But shortly after, her superior, M~re de Saumaise, "having had him return, ordered our virtuous sister to talk to him, in order to reassure herself as to what was taking place in her" (Gauthey, Vie et Oeuores, ~i, 133). Mar-garet Mary continues: "Before long he again returned, and although I kn~w it to be the Will of God that I should speak with him,, I nevertheless felt an extreme repugnance to be oblig(d.to do so. I'told him so at once. He replied that"he was very pleased to have given me an opportunity of making a sacrifice to God. Then, without trouble~or method, I opened my heart and made known to him my inmost soul, both the good and bad; ,whereupon he greatly consoled me, ~issuring me that there was nothing to fear in, the guidafice~of that Spirit, since It did not withdraw me from obedience; that I ought to follow Its movements, abandoning to It my whole being, sacrificing arid :imhaol~i~ myself according to Its good pleasure . Having mentioned some of the more special favors and .expressions of love which I received from this Beloved of my soul, arid which I refrain from describing here, he said that ~n all ~his, I had great cause to humble .myself and to admire the mercy of God in my regard." (Autobio~rapby~ No. 81.) First Dis'closure This was the first time she had ever told anyone of the revela-tions of the Sacred Heart to her. "I assure you," .she wrote later, "that it was to this good Father that I made the first disclosure. My sovereigri Master ordered m~ to do so. He showered on him on this 114 ' Mag, 1951 BLESSED CLAUDE COLOMBII~RE occasion more graces than He had ever given him before." (Vie et Oeuvres, II, 543.) ~ But humiliations came, too. "The Reverend Father himself had much to suffer on my account. For it was said that I wanted to deceive him and mislead him by my illusions, as I had done others. He was, however, in no way troubled by what was said. but con-tinued none the less to help me, not Only during the short time he remained in this town, but always. Many a time I have been sur-prised that he did not abandon me as others had done, for the way in which I acted towards him v~ould have repulsed any other." (Autobiography, No. 81.) Here indeed was put to the test the promise ~he had made to God of never doing or omitting through human respect anything that he thought to be' for the glory of God. Behold This Heart In June, 1675. during the octave of Corpt~s Christi, Our Lord made the last great revelation of His Sacred Heart to Margaret Mary. "Behold this Heart, Which has loved men so much. that It has spared nothing, even to exhhusting and consuming Itself, in 6rder to testify to ~hem Its love: and in return I receive from the greater ~number nothing but i.ngrati~ude by reason of their irreverence and sacrileges, and by the coldness and contempt which they show Me in this Sacrament of Love. But yghat I feel-the mo~t keenly is that it is hearts which are consecrated to Me that treat Me thus. Therefore, I ask of thee that the Friday after the Octave of Corpus Christi be set apart for a special Feast to honour My Heart, by communikating on that day and making reparation to It by a solemn act, in order to make amends for the indignities which It has received during thb tim~, It has been e~posed on the altars. I promise thee that My Heart shall expand Itself to shed in abundance the influence of Its divine love upon those who Shall thus honour It, and cause It to be honoured." (Autobiography, No. 92.) Here was a clear statement, a bitter complaint, a definite and manifold request,-and a rich promise., And yet, what could a poor timid young nun in the cloister do about it? "'And when I replied that I knew not bow to accomplish what He bad so long desired of me, He told me to address, myself to His servant, .Wh, om He had sent me for the accomplishment of this design. Having done this, he (Father de la Colombi~re)~ ordered me to commit to writing all that I had .made known to him concerning "the Sacred Heart of Jesus, as well as several other thing,s.~whicb referred to It for the greater glory C. A. HERBST Review for Religious of God. This Was a cause of great ~omfor~ to me, as this holy man not only taught me how to correspond to His designs, but also reas-sured me in the great fear I had of being deceived which was a con-stant trouble to me."' (Ibid., No. 92.) The Guide for Falterin~l Steps So Father Colombi~re was ~be answer. He would guide her fab tering steps.and encourage her. T, he Life by' her contemporaries ex-pands the" narrative. "Address yourself to My servant, Father de la Colombi~re, Jesuit, and tell him for Me that he should do all in his power to establish this devotion and give this pleasure to My divine Heart. Let him not be discouraged by the difficulties he will en-counter, for they will not be wanting. But he should know that he is all-powerful who, putting off confidence in self, trusts i,mplicitly in Me." (Vie et Oeuvres, I, 138, 13.9.) It takes great courage and great spiritual insight to guide a mystic soul, especially when a riew devotion is to be introduced into the world through this soul. But "Father de la Colombi~re was a man of fine discernment. 'He was riot a man to g!ve credence to anything easily. But he had too striking proofs of the solid virtue of the per-son who was speaking to him to have the slightest fear of delusion in this matter. He accordingly took' up at once the ministry whikh God had just committed to him. In order to acquit himself of it effectively and perfectly, be decided to begin with himself. He ac-cordingly consecrated himself (together with Margaret Mary and only~ a few days aft+r the great apparition) completely to the Sacred Heart of Jesus. He offered It everything in himself he thought capable of honoring an'd pleasing It. The extraordinary graces Which he received from this practice soon confirmed him in the esteem which he already bad of tbeimp6rtance and solidity of this devotion." (Ibid.) These Three Hearts Thus it was that "My pure love t~nites these three hearts for ever." M~rgaret Mary and Father Colombi~re bad truly become "brother and sister, sharing equally these spiritual treasures." But he must spread tl~e fire, too, as much as his little world and the 'short time allowed. "Though. he remained but a short time in the town, he never ceased inculcating this devotion in all his spiritual daugh-ters. He had them receive holy Communion in honor of the Sacred Heart on the Friday after the Octave of Corpus Christ." (Ibid., 116 Ma~l, 1951 BLESSED CLAUDE COLOMBII~RE 138, 139.) His apostola~te would become more extensive in another land. Late in the summer of 1676 Father Colombi~re was sent by his sunperiors to England to be confessor to th.e eighteen-year-old Mary of Modena, Duchess of York. He 'left Paray towards the latter part of September. Naturally, Margaret Mary.could not but have a sense of foreboding and feel the loss-of him very much, but Christ's "my grace is sufficient for thee" of another day brought her the same courage and strength it did St. Paul. "I received this blow with perfe.ct submission-to the Will of God, Who had allowed him to be of such use to me during the short time he had been here. When I ventured afterwards to reflect upon my loss, my Divine Master forth-with reproved me, saying: 'What! am I not sufficient for thee, I Who am thy beginning ~and thy last end?' This sufficed to make me abandon all to Him, for I was convined that He would not fail to provide me with'everything that was necessary." (Autobiographg, No. 93.) A Threefold Warning Before leaving Paray, a note from her was handed Father Co-" lombi~re. It contained a three-fold warning from heaven for him who was truly going to be a sheep among wolves. "1. Father de la Colombi~re's talent is to lead souls to God; therefore the devils-will do all in their power against him. He will meet with trouble,~ even from persons consecrated to God, who will not approve of what he says in his sermons t"o convert them; but in these crosses the goodness of God will be his support, so .long as he continu,es to trust in Him. 2. He must have a compassionate gentleness for si~nners, and only use severe measures when especially inspired by God to do so. 3. Let him be particularly careful not to separate good,from its source. ~This sentence is shortl but contains much which God will enable him to understand according to the diligence with 'which he applies himself to find its meaning." (Sister Mary Philip,,A Jesuit at the English Court, 115.) J , He accepted this note a~ a message from heaven. Although contained almost as many mysteries as it did words," he would be shown in his London retreat during the second half of January, 1677, its immediate and immensely~practical and detailed usefulness. "Truly," he ~wrote February 7, 1677, "Our Lord left nothing more to be said. There was (in that note) saving advic@ against all the evils that could befall me" (Vie et Oeuvres, I, 142). "These were " 1 17 C. A. HERBSr Review ior Religious counsels to fit p~sent circumstances and°'remedies against thoughts and plans that were troubling me and that were Very much opposed to those of God" (Ibid.). And later: "That helped very much to steady me. For I was tempted to abandon everything for fear of an outburst which might give scandal and wound charity" (Ibid.; 143). "The'note from Sister Alacoque strengthens me very much and gives me reassurance in a thousand doubts which come to me every~day" (Ibid., 144). It is x;ery clear that a few enlightened,words from Margaret Mary were helping her director to make his soul ready to be a great apostle of the Sacred Heart. Colorobi~re's Consecration By the time his retreat of 1677 ended, Father Colombibre was prepared to give himself over' fully and solemnly to the Sacred Heart. Six months before at Paray he had consecrated himself in a simple way to that Heart.' Since then, much light and. many graces had come to him. Under the influence of these he had slowly and care-fully, determined that, from now,on~ his life would be c6mplet'ely "dedicated to the Sacred Heart of Jesus. "This offering is made' in order to honour that Divine Heart, 'the seat of all virtues, the source¯ ¯ of all blessings, and the refuge of all holy souls . In reparation 'f~r so many outrages and for such cruel ingratitude, most adorable and amiable Heart of Jesus, and to avoid as far as I can such a mis-fortune, I offer .to Thee my heart, with all its movements. I give myself entirely to Thee, and henceforth I protest most sincerely that I desire to forget myself and all that. relates to me, in order to remove any obstacle which might impede an entrance into this Divine Heart, which Thou hast the goodness to open to me, and into which I hope: to enter, to live. and die there with Thy most faithful servants, penetrated and inflamed with Thy~love. I offer to this H~art all the 'merit and all the satisfaction of all the Masses, pkayers, acts of mortification, religious practices, acts of zeal, of humility, of obedience, and of all the other virtues which I shall practise until the. last moment of my life. I do so not only to honour the Heart'of Jesus and its admirable dispositions, but I also humbly beg Him to accept the entire oblation which I make to Him, to dispose of it ,in the manner which shall please Him, and in favour of whom pleases . " (A Jesuit of the E.nglish Court; 125, 1"26.) His offering and his retreat end with a prayer to the Sacred Heart. "Sacred Heart of Jesus, teach me perfect forgetfulness of self, since 118 M a~ , 1951 BLESSED CLAUDE COLOMBII~RE , this is~the only way one can enter into Thee. Since everyth!ng.I shall do in the future will be Thine. grant that I may do nothing unworthy of Thee. Teach me what I'must do to obtain pule love for Thee. that pure love for which Thou ha~t inspired the desire in me. I feel within me a great desire of pleasing Thee and an even greater powerlessness of doing so without very special light and help. These I can obtain only from Thee. Do all Thy will in me. 0 Lord. I well know that I oppose,It, but I'earnestl~ desire not to do so. "Thou must do everything, divine Heart of Jesus. and oTbou alone shalt have all the glory of my sanctification if I-become holy. That appears to me as clear as day. All this will. bring gr~at glory to Thee, and it is for that alone that I desire to be perfect.Amen." (A. Haman, Histoire de la D~votion au Sacr~ Coeur, III. 296) The apostle was now immolated to the most Sacred Heart of Jesus. The apostle at once set to work. He wrote from London soon after: "I knew that God wanted me to serve Him by obtaining the accomplisbment of His designs with regard to the devotion which He has revealed to a person He communicates with very intimately. For this it has pleased Him to make use of my weakness. I have alreadY, inspired many people in England with it. I have also written of it to France and asked one of my friends to spread it in the place where he is. This devotion will be very useful there, and the great number of chosen souls in this community leads me to think that its practke in that fervent house will be very pleasing to God." (Georges Guit-ton, Le Bienbeureux Claude La Co[ombi~re, 444.) First Sermon on Sacred Heart March 24, 1677, the third Wednesday of. Lent and th%~ve, of the feast of the Annunciation, Father Colombi~re thought the hour bad come for him to speak publicly of devotion to the Sacre, d Heart, In his sermon, On .the Patience of Jesus'Suffering, he invited his hearers in St. James palace: "Let.us enter into the Heart of the Son of God and see what are Its sentiments with regard to His enemies. .They are sentiments of indescribable sweetness. Note their various degrees and effects. All He suffers from His persecutors does not pre-vent Him from excusing them. He knows they are acting through ignorance, and no matter how great .their envy, human respect, self interest, barred, pride, injustice, and the intensity of their wrath, this Heart, full of goodness, is eager rather to excuse and diminish the 'gravity oftheir sin than to make them more guilty . .~. Jesus.not 119 C. A. HERBST Reuieto for Religious only excuses His executioners. He is moved with deep compassion for them. He bewails their blindness and the evils they are drawing on themselves. - He says in His Hearti 'If thou didst but. know in this thy day the things that are to thy peace.' He knows that the evils that befall Him are scarcely evils'at all compared with theirs. 'Weep not over Me ' Jesus is moved with love for His enemies. , He feels a real and efficacious compassion for them. He prays for them, He suffers for them, He suffers for them with tenderness. He wishes to save them, and He does so. His prayer, is not in vain. These same souls are the ones converted by the sermon of St. Peter . Let the Heart of Jesus be our teacher, our school. Let us make our abode in this Heart during this Lent. Let us study Its every movement and endeavor to conform ours to them. Yes, divine Jesus, i want to live in this Heart. I want to pour all my bitterness into It. TlSere it will be consumed. I do not fear that impatience will attack me in this place Of refuge. There in perfect security I shall exercise myself in.silence, in resignation to the divine will, in invin-cible constancy. Every day I shall offer prayers of thanksgiving for the crosses Thou sendest me and ask Thee to give grace to those who persecute me . " (Oeuvres du R. P. Claude de la Cotombi~re, VI, '249-251.) ~ This was the first sermon ever preached on devotion to the Sacred Heart of Jesus in its modern form. It is remarkable how it re-echoes the virtues expressly mentioned by Our Lord as characteristic of His Heart the one and only time He expressly mentions that Heart in the gospels: "Learn of me, because I am meek and humble of heart" (Matt. I 1:29). Around this same theme and these same sweet and consolii~g words ~3f Christ the Church has built one of h~r most. poPular and' practical p~rayers to th,e SaCred Heart: "Jesus, meek and humble of Heart, make my heart like unto Thine." English Queen's Request 4. Father Colombi~re remained two years in London. There he continued, in public and in private, to promote devotion to the Sacred Heart. The prime object of his zeal naturally would be his spiritual child, Mary, Duchess of York, later (1.685-1688) Queen ¯ of England as wife of James II. She was the first royal conquest for the devotion. Exiled after 1688 and living in France, ~he was the first royal personage to petition the Holy Father for the establish-ment of a solemn feast in honor of the Sacred Heart.of Jesus, for 1~20 May, 1951 BLESSED CLAUDE COLOMBII~RE which Our Lord Himself had:asked. A feast'in honor of the Sacred Heart was not granted because of the many difficulties of the times, but on March 30, 1697 "the Sacred Congregation of Rites, in response to the~urgent request of Her Most Serene Maiesty, Mary, Queen of England, has graciously grar~ted the Nuns of the ~Visitation of the Most Blessed ,Virgin of St. Francis de Sales that in their churches each. year on the Friday following the octave of Corpus Christi not only priests attached to their churches but others also coming there on this day may celebrate the Mass of the Five Wounds of Jesus Christ." His Holiness, Innocent XII, approved.this decree April 3, 1697. ( Histoire de la D~votion art Sacr~ Coeur, III, 375.) Not until 1765 was a Mass of the Sacred Heart approved. In 1856 it was extended to'the whole Church and in 1929 raised to the rank - of a feast of the first class. Accused in England of taking part in a conspiracy, the queen's chaplain was arrested and imprisoned about the middle of November, 1678, and "exiled" to France. Ill and very weak from tuberculosis and imprisonment he passed through FranCe in slow stages, arriving in Dijon about the end of January. There his old friend from Paray, M~re de Saumaise, was mistress of the Visitandine novices. He bad to address them, of course. One of them, Sister Jeanne- Madeleine Joly, wbuld one day compose the first collection of prac-tices of piety in honor of the Sacred Heart and make one .of the first images of It. He told ~this Sister: "Anyone striving to spread this devotion will do a wonderful work for the glory of God." Sojourn at Paray Early in January, 1679, he had order0d Margaret Mary by letter to make to the Sacred Heart "a testament or donation without re-serve, in writing, of all that she could do or suffer, of all the prayers and spiritual goods anyone should offer for her during her life and after her ,death" (Vie et Oettt;res, I, 172). Father Colombi~re himsclf was to sign this if her superior refused. Towards the end Of Febru-ary he appeared in Paray in person, and spent ten' happy and fruit-ful days there, reassuring Margaret Mary and her new superior, M~re Greyfi~, with regard to the revelations of the Sac~ed Heart. When he arrived at Lyons March 23, he wrote "Our Lord taught me some days ago to make Him a sacrifice even greater still: to be de-termined to do nothing at all, if that be His will." While. taking his native air in the country at Saint-Symphorien ,121 C;. A. HERBST Review/:or Religious he wrote, as June 1, I679, feast of ~Corpus Christi, approached, to the superioress of the Visitation at.CharoHes: "I am writing you today only to urge you to have your whole commuhity~ make a special Communion, the day after the octave of Corpus Christi, not for my intention, but to make reparation, as far as lies in your power, for all the irreverences committed a.gainst Jesus Christ d_uring the whole octave He is exposed on our altars throughout the Chris-tian world. I assure you that this manifestation of love will draw down great blessings upon you. I advise you to continue this prac-tice all your life." (Le Bienheureux Claude La Colombi&e. 624.) He had hardly returned to Lyons at the end of May when he wrote his sister Elizabeth: "This practice was recommended to me by a persom of extraordinary piety. She assured me that all,those who ,gave Our Lord this mark of love would draw great profit" from it, Try gently to draw your friends to do the same thing. I'hope more communities will begin this devotion this year and continue it . always." (Ibid.) 'His Stairi~ual Son, Father Galliffet Somewhat recovered," Father Colombi~re was made spiritual father to some sixteen young Jesuits studying at Lyons during the two scholastic years 1679-1681. In one of these, Joseph de Galliffet. he,was to llve again. This man's great spiritul influence, knowledge of tbeolbgy, and gentle persevering way in spreading devotion to the Sacred Heart were to overcome many an obstacle put in its way. Half a century later, in the preface to his book, The Excellence of the Devotion to the Adorable Heart of Jesus Christ, he wrote: "In 1680, on leaving the noviciate, I had the good fortune of coming under the spiritual direction of Reverend Father Claude la Colombi~re, the director God had given Mother Margaret, then still living. It is from this servant of God that 'I received my first instructions on the devotion to the Sacred Heart of Jesus Christ. I began then to appre-ciate and love it." F~ther Galliffet's book, still a classic on dev, otion to the Sacred Heart, is the voice of Father Colombi~re coming down to us through the years. He was removed from Lyons, very ill and weak, to Pa.ray in August, 1681. Naturally, he communicated with Margaret Mary. About November first.he writes: "Our Lord told her that, if I were well, I would glorify Him by my zeal, but that now, being ill, He is glorifying Himself in me." But Paray was no place for the sick 122 May, 1951 BLESSED CLAUDE COLOMBII~RE man either, so his brother sent a corn, fortable carriage to remove him to Vienne. It was January 29, the feast of St. Francis de Sales, a day dear to both himself and Sister Margaret. A note came from her: he should not leave Paray if he could remain without being dis-obedient. In writing he asked why: in writing he received an an answer. He stayed. Of what happened the next ten days we know nothing. Febru-ary 15, 1682,'at seven o'clock in the evening, he died of a violent hemorrhage. He was forty-two years of age, had been a Jesuit twenty-two years. At five o'clock next. morning a friend carried the news of his death to Margaret Mary. "Pray for him, and get Others to pray for him," she said. But at ten~o'clock the sarrie morning she sent a note: "Weep no longer. Pray to him. Fear nothing. He is more powerful to help you now than ~ver." Sister Margaret begged her friend to do all in her power to get back the last note she had sent Father Colombi~re. But the Jesuit :superior absolutely refused to surrender it, saying he had rather hand over all the archives of the house. To explain, he read it to her. "He has told me that it is here He wishes the sacrifice of your life," it said (Vie et Oeuores, I, 499). The Sacked Heart wanted His "faithful servant and p,erfect friend" tomremain always in Paray. The Retreat Brings Deootion to the Public The Retreat Father Colombi~re made in London in 1677 was published two years after his death. It became at once the great in-strument for promoting the devotion to the Sacred Heart, as it con-tained the great revelation "Behold this Heart . " and his act of consecration and prayer to the Sacred Heart of Jesus. His sanctity threw a halo around the devotion Sister ,Margaret"was trying to propagate, and his words that the revelatiofl was made "to a person with whom He communicates very intimately" pointed clearly to her. To her great humiliation, the Retreat was read in the dining room at Paray, but that removed prejudice against the devotion there. She concealed herself behind the Retreat. "We found this devotion in the book of the retreat of ReverendFather Colombi~re." she.wrote, "whom everyone venerates as a saint. I do not know whether 'you know him, or if you have the book of which I am speaking. But it would give me great pleasure to send it to you." (Vie et Oeuores, IE 324, 325.) "You would scarcely believe the good effects It (th( Sacred Heart) produces in 'souls who have the good fortune to know of It through this holy man who himself was 123 C. A. HER~3ST Review for Religious altogether devoted to It and lived only to make It loved,, honored, and glorified" (1bid., 328). Devotion to the Sacred Heart "is spreading everywhere through the medium of the Retreat of Rev-erefid Father. Colombi~re (Ibid., 476). Many decades later Father de Galliffet would say of the Retreat: "It was the first means Our Lord used to make public both the .revelation and the devotion to His Sacred Heart." Colombi~re's Intercession in Heathen Father Colombi~re continues ih heaven the mission begun here on earth of propagating devotion to the Sacred Heart~ Consoling his old friend and hers in difficulties she met with in spreading the devotion, Mother Margaret wrote Mother de Saumaise: "It ought to be a great consolation to you to have so close a union with the good Father' de la Colombi~re. For by his intercession in heaven he is re-sponsible for what is being done here on earth for the glory of the Sacred Heart. Bear up courageously, therefore, under all these little contradictions." (Ibid., II., 427.) "We must address,ourselves to His faithful friend, the good Father de la Colombi~re, to whom he has given great power and to whom, so to speak, He has:handed over whatever has to do with this devotion. I assure you in confidence that-I have received great help from him, even more than when he was here on earth. For, if I am not dece!ving myself, this devotion to the Sacred Heart has made him very powerful in heaven, 9nd has raised him higher in glory than everything else he did during his whole life." (Ibid., 551.) The Society of Jesus, Father Colombi~re's order, was to have a special place in promoting devotion to the Sacred Heart. In a vision of July 2, 1688 Margaret Mary saw the Sacred Heart, the Virgin Mother, St. Francis de Sales, the Daughters of the Visitation, and Father Colombi~re. After confiding to the care of the Daughters of' Holy Mary the precious treasure of the Sacred Heart, "turning to the good Father de la Colombi~re, this mother of goodness said: 'As for you, faithful servant of my divine Son," you have a great share in this precious treasure. For if it is granted the Daughters of the. Visita-tion to know and propagate it, it is reserved to the Fathers of your Society to make its utility and value known and understood, so that all may profit by it." (Ibid., 406.) Apostle of the Sacred Heart ¯ The process for the beatification of Father Claude de la Colom-blare, of the Society of-Jesus, was begun in 1874. He was declared 124 May, 1951 BLESSED CLAUDE COLOMBII~RE Blessed in 1929. In the considered judgment of the Church he is "an outstanding champion and promoter of devotion to the most Sacred Heart of Jesus . Given as guide and master to the holy virgin, Margaret Mary Alacoque, he directed her in ,a wise and holy fashion, especially with regard to devotion,to the most august Heart of Jesus, which from the beginning had not a few adversaries. Cham-pioning and defending it, he merited to be numbered among it chief promoters and outstanding apostles." (Acta Apostolicae Sedis, 1929, 505.) Holy Church now prays: "Lord Jesus Christ, Who hast deigned to make Blessed Claude the faithful servant and outstanding lover of Thy Sacrdd Heart, grant us, through his intercession, that we may put on the virtues ~ind be inflamed with the affections of this same Sacred Heart." A prayer Sister Margaret wrote on the back of a picture of Father Claude is not so dissimilar to this. "O blessed Father Claude de la Colombi~re, I take you as my intercessor with ¯ the Sacred Heart of Jesus Christ. Obtain for me from His goodness the 'grace not to resist' the designs He has on my soul, and that I may imitate perfectly the virtues of His divine Heart." (~r[e et Oeuvres,, II, 826.) BIBLIOGRAPHY Books are listed in the order in which they are cited in the article. Autobiograph'y. Life of Saint Margare~ Mary Alacoque. Written by" Herself. Translation of the Autentic French Text by the Sisters of the Visitation. Rose-lands, Walmer, Kent. Visitation Library. 1930. A small book written by Sis-ter Margaret Mary with great pain under obedience. Simple, intimate, prayerful. Gauthey, Monseigneur. Ed. Vie et Oeuvres de la Bienheureuse Marguerite Marie Alacoque. Paris. Anclenne Librairie Poussielgue. 1915. 3 volumes. Volume one contains Sister Margaret Mary's Life written by her contemporaries, documents of the process begun in 1715 for her beatification, and some minor let-ters, etc. Volume twocontains her autobiography and 140 letters written by her. Volume three contains documents concerning miracles, archives, her superiors, fam-ily and parish. The three volumes are critically edited. Philip, Sister Mary. A desuit at the English Court. London. Burns, Oates and Washbourne. 1922. An excellent and very readable llfe ot~ Blessed Claude de la Colombi~re. Chapter 17 gives the Retreat he made in London in 1677. an appendix is printed the notes of his long retreat made in his third year of pro-bation after ordination. Hamon, A. Histoire de la Ddt~otion au SacN Coeur. Paris. Beauchesne. 1928 --4 volumes (incomplete). Volume one contains a critical life of St. Margaret Mary. Volume two sketches the history of the devotion to the Sacred Heart till the sixteenth century. Volume three deals with the religious orders and outstanding men and women connected with the devotion in France during the sixteenth and seventeenth centuries, .especially St. orohn Eudes and St. Margaret Mary. Volume 4 outlines the difficulties the new devotion met with and its progress to 1765, when 125 C. A. HERBST ~: " the Holy See'.approved the first Mass in honor of the Sacred Heart. Volume five, still~in prepar~tlon, will ;aarrate the royal triumph., Guitton, Georges. Le Bienbeureux Claude La Colo.mbi~re. Lyon. Librairie Catholique Emmanuel Vitte. 1943. Quite a long and very critical life: he takes even Hereon to task. Quotes heavily from Blessed Claude's sermons, correspond-ence, the documents of his beatification and the archives of the Society of Jesus. Gives thorough religious and political milieu and background of his life and times. Oeuvres du R.P. Claude de la Colornbi~re de la Compagne de dEsus. Lyon. Librairie Catholique de P~risse Fr~res. 1864. 6 volumes. Contains his sermons, retreat notes, correspondence. This, of course, is the great source on which all writers draw. This is an old edition, with paper turnin~g brown, small print and hard to read, but was the only one at hand. The newer edition is by Chattier, Oeuvres Cornpl&es, Grenoble, 1900-1901, 6 volumes. Volume six of this newer edition contains the Retreat and his letters. Acta Apostolicae Sedis, Rornae, typis polyglottis Vaticanis. In this work are printed the official acts of the Hbly See and the various Roman Congregations dealing with the canonization of saints and the like. It is published serially each year. REPRINTS: SINGLE SETS We are now able to sell sets of our reprint booklets for one dollar per set. The set includes on~ copy each of these bo.~klets~ No. 1: Articles on Prayer by Father Ellard; No. 2: Articles on "Gifts to Re-ligious," by Father Ellis; No. 3: Articles on Emotiotial Maturity, Vocational Counseling and the Particular Friendship., by Father Kelly. To order these single sets, please send one dollar and ask [or one set of reprints. Please address, your. order to: The Editors, Review for Religious, St. Mary's Colle~je, St. Marys, Kansas. PLEASE NOTE CAREFULLY The" subscription price of REVI'EW FOR RELIGIOUS is now: $3.00 per year for Domestic and Canadian subscriptions: $3.35 per year for all foreign subscriptions. For further details-please see inside back cover. ~ 126 Franciscan Spiri ualit:y Alexander Wyse, O.F.M. THE personality of Francis of Assisi was at once so singular, so attractive and so powerful that' today, seven and a quarter cen- " turies after his death, it truthfully is as familiar to the world as that of many living notables. His charm is perennial, his in-fluence seemingly indestructible, his life the subject of an exhaustless series of studies. But this persevering popularity is not merely the result of the unusually felicitous biographies that, even from his very age, have not ceased to paint and interpret his life. While he has indeed had the good fortune of a long train of articulate, admirers --some nai've, others penetrating; some objective, more partisan-- his fame rests clearly on the captivating force of his individual char-acter, on the strength of his personal winsomeness. His clients.may contribute to his undying reputation--but they bare success only because Francis himself is too living a figure ever to die. The Influence of St: Francis This fact is fundamental to a consideration of the specific nature of Franciscan spirituality, because in a sense and a measure perhaps unparalleled in any similar instance the individuality of Francis has founded and oriented the Franciscan school. The venerable Benedictine tradition, as an example, has its own distinctive qualities, deriving from the holy Rule. As the source of Benedictinism, that is a singularly unique document--precise, .mas-terly, definitive as a provision fo~ all possible needs of monasticism: but it is not. in any comparable way, a reflection of the personality of Benedict. By contrast, Franciscan spirituality leans but lightly on the several Rules which the Poverello wrote for his friars,-his nuns, and his followers in the world.1 Rather it looks to the person 1As a matter of fact. while he properly wrote no Rule for either the Second or the Third Order he wrote successively two Rules for the First Order, the Order "of Friars Minor. This fact would bear out the contention that the Rule occupies a relatively secondary place in Franciscan spirituality. It likewise helps to explain the ancient division--whlch in centuries past often amounted to very violent dis-sension-- over the meaning and the force of some of the prescriptions.of the Rule, notabl~; poverty. The Holy See had often to intervene in these disputes, had to promulgate official declarations of the true impbrt of, the disputed points, and has sanctioned three autonomous branches of the Order, each interpreting the mind of the Founder with its own constitutions. Since each of the three families looks with equal devotion to Francis. and with.equal right claims him as Founder and Father, in discussing Franciscan spirituality no distinction is necessary because of these diverse streams. 127 ALEXANDER WYSE Reoiew [or Religious of its founder--which, in his lifetime, was so highly original that it could only with difficulty be confined in the legal" terms' of a rule, and, after his death, has remained singularly fresbl highly distinctive, and extraordinarily fruitful. Rooted thus in the individuafity of the Seraphic Saint, the Franciscan school of spiritual theology has about it many of the features which explain the wide appeal of Francis himself.-° The same qualities that made and make him universally loved, make also the spiritual way that derives from him appealing to a vast army of Christians.~ By imitating his delightfully reasonable and joyfully direct methods of reaching God, countless millions through these seven centuries have grown in spiritual" understanding and advanced in mys, tical union. Cbristocentricisrn of Franciscan Spirituality The basic and most far-reaching quality of Franciscan .spiritual-ity is that it is wholly centered about the Incarnate Son of God.4 The positive and avowed attempt to reproduce ~he life of Christ is the simplest summary of the Franciscan vocation--as.Francis put it, "to obs~erve the holy Gospel of our Lord Jesus Christ." Though the imitation of Christ is radically the heart and soul of all Christian 2That there is a rich fruitfulness in Franciscanism is seen'in the large number of saints and blessed who have worn the distinctive three-knotted cord. There are 48 Saints of the First Order, 4 of the Second, and 42 of the Third: there are 112 Blessed of" the First Order, 21 of the Second, and 80 of the Third (of. Acta Ordinis Fratrum Minorum, LXIX, iii, pp. 126~135). Excluding the causes of these beati being promoted for canonization, there are pending before the., Sacred Congregation of Rites or Diocesan Courts the causes of more than 203 members of the First Order, 25 of the Second, and a numberless group of the Third (Ibid., "LXIX, i, pp. 20-34). aThe prihciples of Franciscan spirituality have not ceased to attract enormous num-bers of Christians even in our day. In 1950 the First Order had a combined total of more than 42,000 members; the Second Order approximately 2,000: the Third Order Regular, in its various congregations of priests, Brothers and Sisters, at least 70,000; the Third Order Secular an estimated 2,800,000. ~'For a more extensive treatment of Franciscan spirituality the following studies may be consulted: ValentinSM~ Breton, O.F.M, La Spiritualit~ Franciscaine (Paris, 1948); Vitus a Bussum, OIF.M.Cap., De Spiritualitate Franciscana (Rome, 1949); Pacificus M. Perantoni, O.F.M., "De Spiritualitate Franciscana," in Acta Ordinis Fratrum Minorurn, LXIX, v, pp. 214-243: Agostino Gemelli, O.F:M., "La Spiritualit~ Francescana," in Le Scuole Catrolicfie di Spiritualit~ (Milan, 1949) ; Franciscan Educational Conference, Report of the Eighth Annual Meeting, (Washington, 1926); Philibert Ramstetter, OIF.M., "Introduction to a Francis-can Spirituality," in Franciscan Studies, December, 1942; Valentin-M. Breton, O.F.M., Le Christ de L'Arne Franciscaine (Paris, 1927). Additional ligh~t is to be 'had from the reading of such classics" as Hilarin Felder, O.F.M.Cap. Thd 1deals oF St. Francis of Assisi (New York, 1925)~ Agostino Gemelli, O.F.M., The Franciscan Message to the World (London, 1934), as well as the many standard biographies of St. Francis. 128 May, 1951 FRANCISCAN SPIRITUALITY living, about Franciscan asceticism there is a more distinctive desire and a special effort t6 conform the life of the dedicated one to that of the Incarnate Son of God. In ngthing is the influence of the founder's life and personality more discernible than in this. For Francis, Christ was the center of all things--the focus of all thought, the object of all_ striving, the inspiration of all action. Christ, Francis loved with a consuming passion, as the most tangible proof of God's all-pervading goodness. He could never cease marveling at the divine goodness: it was a theme that both fascinated and transformed him. ]ks he reflected on it, he w~ould~ cry out in the rapture of his contemplation: "Thou, Lord, art the highest Good, the Eternal Good; from Thee cometh all good, and there is no good without Thee." It is primarily and eminently in the Incarnation of th~ Eternal Son that God has shown forth t6 the world that infinite love which is His essential perfection; and this, to Francis, became the most profound and, at the same time, the most penetrable of mysteries. His soul found in it the most, exalted of divine revelations, reaching into the very bosom of the Godhead ~nd manifesting in a singular way God's in.finite life of love. That in God there should be an Eternal Son generated by love, and that the Eternal Father should give this only-begotten Son for the world's redemption, was for Francis the climaxing proof of God's goodness. It opened up to him--as nothing else in all reality could--the depth of charity with which the Creator cherishes every last one of His creatures. For him, it explained all of life and creation ; it served as the foundation for all his spiritual action. "O Lord, we thank Thee," he wrote in the First Rule, "because, just as Thou hast created us through Thy Soft, so also through that true and holy charity with which Thou hast loved us, Thou hast caused Him to be born of the glorious and most blessed Mary,' ever Virgin most holy, and Thou hast Willed that through His cross and blood and death we sinners be redeemed." ./kbove all else, the Incarnation proves God's goodness in that it teaches us how we must live. Jesus is our model, "leaving us an example"; and hence--as Francis saw with an enviable directness-- the ideal of all spiritual striving is that we imitate His steps. This was the desire which burned in Francis' heart for himself and which he held up to his followers. Thomas of Celano says: "His supreme endeavor, his most ardent wish and foremost principle was to observe the holy Gospel in all and above all things, and to follow 129 ALEXANDER WYSE Review for Religious perfectl'y, 'with all zeal, with the fullest ardor of his spirit, with all "the love of his heart, the doctrine of our Lord Jesus Christ, and to imitate His example. In constant meditation he reflected on His Words, and with deep.intentness he pondered on His works.''~ So fruitful was this contemplation, and so completely did Fran-dis succeed in this. holy ambition to imitate Christ, that he is gen-erally admitted to have been a humanly perfect copy of the Master. Renan, the great skeptic, called him the only true Christian after ~Jesus; and (at the other pole of orthodoxy) St. Bonaver~ture cites the imprinting on his body of the stigmata,as heaven's seal on the ~onformity of Francis' life with Christ's. Love--the Well of Action His d~sire to imitate the supernal example of the Incarnate Son of God was nurtured by an ardent love for Him which literally surpasses our capacity. The "Three Companions" tell us of this burning devotion as the source of Francisr spirituality: "From the time,of his conversion to his death, he loved Christ with his whole heart, bearing, the memory of Him constantly in his mind, praising ,Him .with his lips, and glorifying Him in good works.''6 And Celano expatiates the theme: "His tongue spoke out of the fullness of his heart, and the stream of enraptured love which filled his soul overflowed outwardly. Always he was occupied with Jesus. Jesus he carried in his heart, Jesus in his mou~th, Jesus in his ears,. Jesus in his eyes, Jesus in his hands, Jesus in all his members.''v This attachment to his Saviour revealed itself by Francis' con-stant- preoccupation with the details of the sacred life of the Lord. He had a wholly special attachment to the. feast of Christmas, observing it with a transporting joy and a moving piety. For him it was the feast of feasts--and, if it has become that also for after-generati. ons, his part in making it such is not inconsiderable. He found a fathomless proof of God's love in His condescending to become Man. That the Incomprehensible, the Unchangeable, the Infinite One should humble Himself so wonderfully for our sakes," demonstrated the measureless extent of God's love for us. Not con-tent with having the vision for himself, he longed to make the whole world aware of it. Whether or not it can be demonstrated his- 5.Thomas de Celano, Legenda Prima (Rome, 1906), n. 84. STies Socii, Legenda (Foligno, 1898), n. 68. ~Op. cir., n. I15. 130 May, 1951 FRANCISCAN SPIRITUALITY torically that he did give us the first Christmas crib, it is certain that he had a leading role in helping to establish the custom,s Perhaps more than any other of our popular Christmas observances, in making visible to us the tenderness of the Birth of Christ the Crib has served to establish in the hearts of Christians a new under-' standing and appreciation of the love of God for the human race; in spirit, at least, it is the product of Francis' intense love of the Christ- Child. At the other terminus of that divine life, the saint likewise found another strong motive to honor the love of God for man. His rever-ence for the Passion of Christ colored his whole think~ing; moulded his whole devotion. From the day when he heard the mysterious voice from the crucifix at San Damiano bidding him repair the Church which was in ruins, to that climax of seraphic love in the Five Wounds of the Redeemer imprinted on his body, the sufferings of 3esus were ever before his eyes. Early in his religious life he was one day walking along the road, bathed in tears, expressions of the most profound sorrow issuing from the depths of his soul. When someone asked" him what he was lamenting, he answered that he was weeping for the sufferings of hi's Lord. Moved by the unction and the sincerity with which the saint uttered these words, the other, too, began to weep and sigh in com-passion for the suffering Son of God. This" is more than an anecdote from his legend--it is a symbol of the vast influence of St. Francis in riveting the attention, first, of his followers, and then of all Chris-tianity, upon the Passion of Christ. For it is true that Francis by his devotion to the sacred sufferings has conferred upon Franciscan spirituality a truly distinctive mark. At the same time, by reason of this new note of tender and human feeling which Francis intro-duced into~or, at least so effectively propagated within--Catholic devotional life, he served to give a new orientation to the spiritual life of the whole Church.9 By stressing, as his own character demanded, the element of love in his approach to God, and by 8Cf. Stephen M. Donovan, O.F.M., The Catholic Encyclopedia (New .York, 1913), sub verbo "Crib," IV, p. 489. 9Francis, of course, did not completely disrupt the traditional lines of devotion in the Church. nor did he accomplish the new orientation singlehandedly. Following by less than a century the age of St. Bernard, he solidified the notable contribu-tions of the great Abbot of Clairvaux toward establishing a love and affection for the humanity of God's Son. For a brief summary of the inter-relation of Bernard and Francis in this" spiritual revival, cf. Philip Hughes, A History of the Church (New York, 1935), II, pp. 306-307, 403-404. 131 ALEXANDER WYSE Review for looking more fixedly upon those aspects of God's relations with men which show forth the divine benignity and condescension, he rekindled in the hearts of men the flame of divine charity. He taught his followers--and the world--to serve God, in a special way, out of regard for the love which God has first shown us. Christocentric Theology/ Francis made the love of God--as proven by the Incarnation of Christ---the basis for his whole system of living. More philo-sophical minds than his would expand this notion into a whole explanation of reality[ The idea which Francis established by his preaching, his prayers, his very act of living, his more learned fol-lowers took and worked into a theology that begins and ends with Christ, the fruit of divine love. The concept of the glorification of the Ingarn~ate Son of God-- which Francis instinctively felt and lived--becomes in Franciscan theology the explanation of all things, the prime motive for the cre-ation of the world. Christ, God made Man, in this system was the First Thought of the Creator; He was destined, before the fall of our first parents, before even the making of the world, to receive the homage, the love, th~ service of the human race. All creatures what-soever enjoy the gift of being in view of the preordained Incarnation of the Second Person of the Blessed Trinity. The supreme mani-festation of God's love and power in the Person of the God-Man was to raise up to the life of the Trinity the'human brothers of Christ. In an excess of divine benignity, God conferred upon the human race the riches of the supernatural life--but with, in, and thrgugh Christ, the Head of all things. It was thus that human creatures, endowed'with intelligence and free will, were predestined to share in the personal life of God. In Christ they were willed and destined and called to glory.~ In view of that .high vocation they were elevated to a supernatural plane by the foreseen graces merited for them by 3esus Christ. That man should have failed to correspond to God's purpose in creating him does not, in Franciscan theology, militate~ against God's primary motive in decreeing the Incarnation of His Son. True, historically, Christ did not come as the King of Glory to receive in His earthly days the adoration and the homage of the world; He came rather as the Man of Sorrows, the suffering Redeemer, the Messias making satisfaction for our sins. Yet this but further illus-trates and enhances God's love. In permitting His Son thus to come, 132 May, 1951 FRANCISCAN SPIRITUALITY to suffer and die on the cross for our redemption, God showed forth His love in a still more striking fashion. Thus in Franciscan theological speculation, as developed by the masters of the school, St. Bonaventure and especially John Duns Scotus, Christ assumes the central position which He already occu-pied in the thought and the life of the unlettered Poverello. All things depend on Him, all things grow through Him, all gifts come from Him to all beings. There is no merit, no promise of eternal life, no blessedness which does not derive from Him. From the part of God, any offering, any virtue, any prayer, has value only insofar as it reflects Jesus Christ. From the part of man, no one arrives at the divine union, no. one knows God, no one serves or pleases the Creator, except through Christ, the Firstborn, the Center and Head of all things. Franciscan theology furthermore eschews the notion of God as the strict Judge demanding vengeance and satisfaction, and sees in Him rather the loving Father who grahts to the Son the privilege of the Incarnation for His human brethren, together with the right to restore them to supernatural life. The Saviour is not so much the victim of divine justice, as He is the friend who, out of love for His Eternal Father and His brothers in the flesh, sacrifices Himself to atone for men's sins. The Passion and the Cross are, in this view, not so much the price demanded for human redemption as they are the yoluntary outpouring of divine love, setting the tone and the pat-tern of the relations between God and man. Povert~l' For all these reasons, as Francis of Assisi insisted, though with-out himself ever formulating his thoughts in such theological termin-ology, there is need of penance and mortification and a voluntary crucifixion on the part of those who know and would repay God's love. If God so loved the world that He gave His only-begotten Son, and if the Son so loved us that He willingly emptied Himself of His glory and became obedient even to the death of the cross," there can be little choice for a creature except to imitate that self-sacrificing love and surpassing abnegation. As a logical cohsequence, therefore, of these considerations the three basic qualities 6f Francis-can ascetiscism are generated: poverty, humility, and mortification. In the sixth chapter of the Second Rule of the Friars Minor, St. Francis' speaks of "the sublimity of the highest poverty which has made you, my dearest brothers, heirs and kings of the kingdom 13~3 ALEXANDER WYSE Reoieto t~or Religious of heaven: poor in goods, but exalted in virtu(." In these few words he succinctly demonstrates the pivotal importance which the Fran-ciscan ideal attaches to the observance of poverty as a means of reaching eternal life. Tl~e voluntary stripping oneself of the things of this earth and all attachment to them predisposes one to the practice of all other virtues which, spelling perfection, infallibly lead to ever-lasting l~appiness. Accepting as the most literal truth the promise of the Beatitudes: "Blessed are the poor in spirit, for theirs i~ the king-dom of heaven," the Franciscan world has enthroned Lady Poverty as its queen. She has reigned by the clearest title in the hearts and homes of all those who call Francis "father." St. Clare of Assisi-- that gentle maid who more completely than any other caught Fran- Cis' holy enthusiasm for this Seraphic virtue par excellence--success-fully resisted even the efforts of the Holy See to take away from her what she called "the privilege of poverty." St. Bonaventure refers to poverty as "the sublime prerogative" of the Franciscan Order. A thousand examples might be cited, from the bulging Seraphic chron-icles, of this undying fealty and devotion to poverty, for in a true sense this attachment to Lady Poverty is the history of the order. Her saints have been great, her reformers have been virtuous, .her life has been varied and at time even exuberantly stormy--simply because, in days of fervor as of decadence, the haunting image of "that noble and queenly, that most beautiful of women" whom the Poor Man of Assisi made his bride has never ceased to fascinate the Franciscan soul. If the Order of Friars Minor has been divided into three autonomous groups, this has been because the sons of Francis have never failed to be interested in the question of poverty, and have always wanted to safeguard and the more truly cherish that heritage which is the "'privilegium paupertatis," the "'nostii ordinis praeroga-tioa sublimis." The Franciscan views poverty, as a privilege because it enables him the more perfectly to reproduce ~the life of'the Incarnate Son of God. He was po,or; He deliberately chose the privations of a work-ingman's home for Himself and labored as a carpenter. He had nowhere to lay His head. "Being rich, He became poor" for our sakes. This is the source and the inspiration for the unflinching attachment .to this virtue that Francis conceived: as he is made to say in the hauntingly beautiful Salutation of Poverty, she was with' Christ, God's Son made Man, in all the hours of His life, and when _all other, abandoned Him she mounted the cross with Him, to 134 May, l~51 FRANCISCAN SPIRITUALITY embrace Him as He hung dying.1° Struck with the truth of the sanctifying power of this virtue so closely the companion of Holi-ness Incarnate, St. Bonaventure, expresses the traditional Franciscar~ ideal when he praises poverty as the very source and fountainhead of evangelical perfection, 'and the first ]~oundation of the entire edifice of .spirituality. Humility The abasement of the Incarnation must find its counterphrt in the life of him who would grow up to thd stature of Christ. "Humil-iavit semetipsum," said St. Paul of the Second Person of the Blessed Trinity--and the words re-echoed in Francis' heart with a new and challenging meaning. If Christ could deprive Himself of the glory that was His everlasting and inalienable due, Ought nor the creatures "redeemed by His sacrifice at least avoid all vainglory, all frivolous pride, all empty self-seeking? Francis admonishes his friars to .appropriate nothing to themselves; they must even beg for the neces-sities~ o[ life--"noi should they be ashan~ed, because the Lord made Himself poor for us in this world." With a true understanding of human nature, Francis recognized his own sinfulness, his proneness tb evil, and his entire dependence upon God for the grace to save him from eternal damnation. So, likewise, he exhorted his friars to be always mindful of their lowli-ness and nothingness. Especially those constituted in high places-- preachers, superiors, the learned-=-he exhorted to remember that, of themselves, they are nothing, and that any dignity, any influence, any learning they possess is theirs by the donation of God. The superiors of his brotherhood are "ministers and servants of the other friars": the fraternity:itself is the Order of Lesser Brethren. Repeatedly Francis praised and cited poverty ands humility, holding them up as the double cornerstone of the Franciscan life: "Let all the brethren strive to follow the humility and poverty of our Lord 3e~us Christ." Humility is the companion of poverty,, but it is more--it is the perfection of the other virtue in that it reaches into the soul. It strips the mind of all encumbrances of human origin, it cleanses the heart of all man-made ideals and values. It is genuine poverty of the spirit. With a tender tenacity the Francis-can soul holds to this ideal of a humble poverty and a detached 10Though this tender apostrophe to his beloved Lady Poverty" is no longer regarded as a genuine writing of St. Francis, its spirit is certainly authentic. The same thought is expressed by Dante, Dioine Comedy, Paradiso, XI, 64-72. 135 ALEXANDER WYSE Review [or Religious humility. The most learned among the friars have been humble men: St. Anthony in the retirement of the friary at Montepaolo meekly hid' those great resources of theological intuition which lately won for him the title of Doctor of the Universal Church; and St. Bonaventure (at least in the legend which cannot 'have been made up from whole cloth) was discovered washing dishes when the papal envoys came bearing the cardinal's hat. The large number of can-onized Franciscan lay-brothers is assuredly a standing testimonial to the high esteem which the traditions of the order place on humility as a means of perfection: it shows that the life of lowly service of others, so perfect an imitation of Christ's self-emptying, is an inte-gral part of Franciscan spirituality. Mortification The whole idea of Franciscansim being to reproduce the life of the Saviour, positive penance has a palmary place in Franciscan living. The example of the suffering Saviour demands of His fol-lowers mortification and discipline. This universal obligation of Christians is, in Franciscan asceticism, elevated to the status of a positive and primary pursuit, the chief means and the most abiding guarantee of which are '~the poverty and humility of our Lord Jesus Christ." With a holy delight the Seraphic Father embraced this means of becoming more like the Ideal. Frequently he exposed himself to the cold,, simply that he might feel in his members the bitterness of that which nature abhors. In his eating, he refrained from anything over and above what was necessary to sustain life, on at least one occa-sion taking, absolutely nothing for forty days except half a loaf of bread. By the disciplines wherewith he chastised his body he sought to bring into subjection every unruly passion and emotion. If the extreme mortification of the Seraphic Lawgiver ha.s been tempered in the case of his followers (for how many will ever receive the extraordinary inspirations which were his wholly personal gift from the Holy Spirit? or will be called by grace to the degree of poverty and humility and penitential chastisements which have so set him apart?), there is yet incumbent upon all the obligation of a positive mortification in imitation of Christ. His followers have included such paragons of corporal p~nance as St. Peter of Alcantara. who for forty-six years scourged himself twice daily, and St. Felix of Cantalice who took his nightly repose kneeling on the floor after 136 Mag, 1951 FR~kNC[SC~kN SPIRITUALITY his daily rounds of begging in the streets of Rome. Yet, for the most part, a certain mildness (stemming from another no less holy facet of Francis' spirit) pervades the Franciscan concept of discipline. The Saviour Himself bade His disciples not to be sad while the BridegroOm was with them, and Francis instinctively" was one of the most joyous of beings. He arose at midnight to eat with the young friar ,who cried out with pangs of hunger. And he legislated that ordinarily the friars should not be obliged to fast, except on Fridays (a wholly revolutionary concept: for Christian religious), and that .those going through the world might use the Gospel-privilege of eating whatsoever was placed before them. The Noble Function of the Wilt These three qualities of poverty, ,humility, and mortification, constitute what may be termed the negative, the privative (or, in the consecrated terminology, the purgative) steps in Franciscan spiritual-ity. The ascent is completed with the positive and active forces of charity and prayer (which correspond to the unitive and illuminative ways). It is in this phase that Franciscan spirituality attains its perfection and sanctifyihg power. Having learned the boundless extent of divine charity, the Franciscan soul yearns to make a return; in its poverty and humility it has nothing else to give God but a return of love. The next step is the unreserved attachment to God, and limitless devotion to the creatures made by God for Christ. A deep awareness of his adopted sonsbip makes him ready to proclaim wlth,Francis, stripped even of the clothes his earthly father bad given him: "Now I can truly say; 'Our Father Who art in heaven.' " This sense of belonging tb God is fostered and st.rengthened by an ever-deepening devotion to Him in whom and for whom this sonship has been brought about. Thus .Franciscan spirituality, with a new intentnes_s, comes back to Christ, its starting point. Whatever honors, exaltsl and glorifies Christ, that is seen to be a means o~ displaying this charity toward God. Hence the Franciscan emphasis on devotion to the historical Christ-- particularly, as in the piety of Francis himself, to His Incarnation and Passion. Hence also that touching reverence for Christ as He yet lives among us in the Eucharist,11 in the priesthood and tlae- 11Francis' devotion to the Eucharist is one of the most important facets of his spiritual life. Father Felder's treatment of this theme (op. cir., chap. III) is ~specially illuminating. 137 ALEXANDER WYSE Review for Religious Church,12 and in the souls of the redeemed,is The will, the faculty of love, occupies in all Franciscan the- 91ogy, philosophy, and life a unique distinction of I51ace. A l~eritage clearly from Francis himself~with his ardent nature, his impulsive and forthright way of proceeding, his unqiaalified and unlimited dis-play of love for the God-Man--the role of the wilI .is, in the Fran-ciscan tradition, a pivotal one. There is a subtle but profound rela-tion between Franciscan~poverty and the generous use made of the agent of human .choice. Divested of all material things, the Francis-can soul finds itself endowed with "the freedom w.herewith Christ has made us free." No longer tied to the passing things of this earth, neither is it bound to the conventionalities of routine, custom, or society. The Poverello himself was one of the most uninhibited char-acters of history, a man da,ringly original and boldly enterprising. In an ever-expanding resolve to save souls for Christ, his venturesome spirit led him fo distant and dangerous shores, where he fearlessly presented himself to the Sultan before whom all Christendom was quaking. Unashamedly he asked (and obtained!) from the Pope for the little chapel of St: Mary of the Angels that plenary indulgence which had been previously conceded only for a pilgri.mage to the Holy Land. He entered into a holy pact with God Himself, wherein the mortified servant of Christ deserved to feel in his own'~flesh the sufferings of the Crucified. This same quality of directness, of daring, of wilful aiad pur-poseful action is always inherent in genuine Franciscanism, and shows itself no less in Franciscan spirituality. Tamed, modified, kept within reasonable check, it is a characteiistic which eminently befits the ~poor of sp!rit. Stripped of all desire of self-aggrandize-ment, the Franciscan seeks nothing of this world, fears nothing of its powerful ones. He is in a position to use the liberty of the sons of God. In a sort of reeling climax to liberty, he subjects himself to .the most complete obedience to God and God's delegates--for obedience is the ultimate in self-assertion, the wild and r~ckless sac-rificing of the right to self-will. 1-'2Cf. Felder, op. cit., for the testimony of Francis' profound reverence for the Church of Christ (chap. IV). 13Among the outstanding evidences of his zea! for the salvation of souls is the twelfth chapter of the "Regula II." It is one of the chief glories of the Franciscan tradition that Francis was the first founder to propose for his followers the ideal 6f '~going among the Saracens and other infidels." He thus helped to launch the greatest era of missionary activity after the Apostolic Age. 138 May, 1951 FRANCISCAN SPIRITUALITY As the will attains its realization in action, inevitably the Fran- " ciscan vocation is one that stresses the apostolate~ Francis--.t,hough at times his soul craved the sweet delights of withdrawal from the world--discovered that the truest way of imitating the Master was, like Him, to go about, "doing good." In labors for the salvation of others Francis and his order seek to live the GoslSel of our Lord Jesus Christ. "Non sibi soli vivere, sed aliis proficere vult, Dei zelo ductus," the Church sings of him.14 In novel and revolutionary-~often 'in all but unpredictablem ways, the Franciscan spirit uses this liberty to bring all things into the kingdom ~designed, from before the foundation of the earth, for God's Eternal Son. There is indeed a great and challenging diversity of methods in the Franciscan apostolate, just as ,there is a most startling, originality discoverable in the Seraphic hosts. Men and women of rare indiyiduality, of almost unclassifiable "character, ~have pledged themselves to reproduce Christ--in themselves and in the world---by living the Gospel. Can there be in the legends of any othe'r religious institute a man so singular as Brother Juniper? so simple as Brother Giles? so unspoiled as Brother Masseo? Has any" other founder welcomed so enthusiastically into his foundation rob-bers who had infested the countryside? or been succeeded in his very lifetime by one so completely his opposite as Elias of Cortona? The Franciscan spirit can embrace, and Franciscan spiritualit~ does sanctify, with equal impartiality, a Duns Scotus of Oxford Univer-sity and a Benedict the Moor from the scullery of Palermo's dark monas~tery. The royal Louis of Toulouse professed the same Rule as the unlettered Paschal Baylon. The mystical Joseph of Cuper-tino is brother to the energetic Leonard of Port Maurice. It is indeed true that, as has been said, by the variety of its manifestations Fran-ciscanism takes on a character of universality, like Christianity itself, which in the Gospel is likened to a tree to which all the birds of the air may come to make their nests. Prayer ' While stressing apostolic actik, ity as an unceasing tribute to Christ the King, the Franciscart soul does not forget the value of prayer. After the example of the Master, Francis himself often interrupted his apostolic labors to refresh and restore his soul in a period of contemplation. Such contemplation, nonetheless, is 14Breoiariura Rornano-Seraphicurn, In festo S. P. N. Francisci, ad Laudes, Ant. 1. 139 ALEXANDER WYSE designed (as is the poverty and humility of the Gospel) to subserve the apostolic vocation. In contemplation the Franciscan draws "waters with joy out of the Saviour's fountains"-~but only that in his preaching and ministry he may the more efficaciously slake the thirst of those who,~ like the hart panting after the fountains .of water, are thirsting after the strong Living God. Seraphic prayer finds its perfect symbol in the figure of Francis on Mount Alverno, his arms raised in the form of a cross. It finds its truest expression in the fervent and heartfelt prayer of the Poor Man on that mystical height: "Who art Thou, my God most sweet? What am I, Thy unprofitable servant and vilest of worms?''15 In explaining later to Brother Leo, his beloved com-panion, that these words expressed his grasp of the depths of the infinite goodness and wisdom and power of God, and the 'deplorable depths of his own vileness and misery, Francis left a classic outline of Franciscan prayer and meditation. It would, of course, be impossible here to explain the special characteristics of mental prayer and contemplation, as elaborated by the masters of Franciscan spirituality. It must suffice to point out two of its salient points: first, it manifests the common Franciscan dependence on the faculty of the will, being affective rather than intuitive; and, second, in prayer as in all else Christ remains the -center. The subjects of predilection for Franciscan meditation are the various phases of the life of the Incarnate Word, while the affec-tions of the heart are offered to the Eternal Father t~hrough the mediumship of Him who is the Source of all things. The truly Franciscan soul but borrows the words of the Seraphic Father: "Because we all are miserable sinners and are not worthy to call upon Thee, weo humbly.ask our Lord Jesus Christ, Thy beloved Son in whom Thou wast well pleased, together with the Holy Ghost the Paraclete, to thank Thee." lSThe Little Flowers of St. Francis (Everyman's Library), p. 11 1. PLEASE NOTE CAREFULLY The subscription price of REVIEW FOR RELIGIOUS is now: $3.00 per year for Domestic and Canadian Subscriptions; $3.35 per year for all foreign subscriptions. For further details please" see inside back cover. 140 Apostolic Constitution Sponsa Christi [EDITORS' NOTE: We present here the positive legislation contained in ,Sponsa Christi, the Apostolic Constitution of Pope Pius XII, given under date of Novem-ber 21, 1950, and published in the Acta Apostolicae 8edis, official publication of the Holy See, under date of January 10, 1951, pp. 15-21. The general statutes from the papal document given below are preceded by a lengthy historical and ex-hortatory introduction on the origin and development of the contemplative life for women consecrated" to God, pp. 5-15. ] GENERAL STATUTES FOR NUNS Article 1 § 1. The term nuns is used in this Apostolic Constitution as it is in the Code (c. 488, 7°). In addition to religious women with solemn vows, it includes those who have pronounced simple vows, perpetual or temporary, in moqasteries where solemn vows are actually taken or should be taken according to the institute, unless it certainly appears otherwise from the context or from the nature of the case. § 2. The legitimate use of the term nuns (c. 488, 7°) and the application of the laws concerning nuns are not at variance with the following: (1) s.imple profession made in monasteries according to law (§ 1); (2) minor pontilical cloister prescribed or duly granted for mo~iasteries; (3) the pe?formance of apostolic works which are joined with the contemplative life either by reason of a provision approved and confirmed by the Holy See for certain orders or by the " lawful prescription or grant of the Holy See to certain monasteries. § 3. This Apostolic Constitution does not affect the juridical status of: (1) religious congregations (c. 488, 2°) and the Sisters who are members of them (c. 488, 7°), who take only simple vows according to their institute; (2) societies of women living in com-mon after the manner of religious and their members (c. 673). Article 2 § 1. The special form of religious monastic life which nuns are obliged to follow carefully and for which they are destined by the Church .is the canonical contemplative life. § 2. The term, canonical contemplative life, does not denote that internal and theological contemplation to which all persons in religious.institutes as well as those living in the world are invited, 141 POPE PIUS Xll Revieto for Religious and which individuals everywhere can lead by themselves, but it sig-nifies the external profession of religious discipline which, by reason of cloister, or the exercises of piety, prayer, and mortification, or finally by reason of the work which the nuns are obliged to under-take, is directed to interior contemplation in such a way that their whole life and whole activity can easily and should etficaciously be imbued with zeal for it. § 3.If canonical contemplative life cannot be habitually ob-served under a strict, regular discipline, ,the monastic character is neither to be granted nor, if it be had already, is it to be retained. Article 3 § 1. The solemn vows of religion which are pronounced by all the members of a monastery or at least by the members o17 one, class constitute the characteristic note in virtue of which a monastery of women is legally considered among the regular orders and not among the religious congregations (c. 488, 2°). Moreover, all the pro-fessed religious women in, these monasteries come under the term regulars according to'canon 490, and are properly speaking not called Sisters but nuns (c. 488, 7°). § 2. All monasteries in which only simple vows are taken can obtain a restoration of solemn vows. Indeed, unless truly grave rea-sons prevent it, they will be solicitous about taking them again. Article 4 While always keeping for all monasteries those character-istics which are, as it were, natural to it, the stricter cloister of nuns which is called pontifical shall in future be distinguished into two classes: major and minor. § 2. i o Major pontifical cloister, namely, that which is described in the Code (cc. 600-602) ,is clearly confirmed by this Our Apostolic Constitution. By Our Authority, the Sacred Congregatio~i of Reli-gious will declare the causes for which a dispensation fromthe major cloister may be given, so that, while the nature of cloister is kept unimpaired, it may more suitably be adapted to the circumstances of our times. 2° Major pontifical cloister, without prejudice to § 3, 3°, must flourish by reason of law in all monasteries which profess the contemplative life exclusively. § 3. i° Minor pontifical cloister will retain those characteristics of the old cloister of nuns and will be protected with those sanc- 142 May, 1951 SPONSA CHRISTI tions which the Instructions of the Holy See expressly define as neces-sary for the preservation and safeguardifig of its natural purpose. 2° Subject to this minor pontifical cloister are the monas-teries of nuns with solemn vows which, by their institute or by legitimate gran~, undertake work with externs in such a way that quite a number of religious and a notable part of the house are habitually devoted to these occupations. 3° Similarly, each and every monastery in which only simple vows are taken, even though devoted exclusively to contem-plation, must be subject at least to the prescriptions of this cloister. § 4. 1° Pontifical major or minor cloister must be considered a ¯ necessa)y condition not only that solemn vows may be taken (§ 2) but also that those monasteries in which simple vows are taken (§ 3) may in the future l~e considered as true monasteries of nuns according .to canon 488, 7°. 2° If even the rules for the minor pontifical cloister cannot be generally observed, the solemn vows which may have been had are to be taken away. § 5. 1° The minor pontifical cloister is to be observed in places where the nuns do not take solemn vows, especially in those points in,which it is distinguished from the cloister of congregations or that of orders of men. 2° Howeve'r, if it is clearly evident that even the minor cloister cannot be observed in an individual monastery, that monas-tery must be changed into a house of a congregatibn or of a society. Article 5 § 1. Among women consecra[ed to God the Church deputes only nuns to offer public prayer to God in her name, in choir (c. 610, § 1) or privately (c.'610, § 3) ; and she places upon them a grave obligation by law to carry out this public prayer daily at'the canon-ical hours according to the norm of their constitutions. § 2. All monasteries of nuns as well as individual nuns, whether professed of simple or solemn vows, are everywhere obliged to recite the Divine Office in .choir according to c. 610, § 1 and the norms of their constiti~tions, § 3. According to c. 610, § 3, nuns who have not taken solemn vows are not strictly obligated to the private recitation of the canon-ical hours when they have been absent from choir unless their con-stitutions expressly provide otherwise (c. 578, 2°). Nevertheless, 143 POPE PlUS XII Reuiew for Religious as was stated above (Art, 4), it is the mind of the Church not only that solemn vows should be restored everywhere but also that, if they cannot be restored for the present, nuns who have simple perpetual vows in place of solemn vows should faithfully fulfill the work of the Divine Office. § 4. In all monasteries the conventual Mass corresponding to the Office of the day according to the rubrics is to be celebrated in so far as this is possible (c. 610, § 2). Article 6 § 1. 1° Unlike other religious houses of women, monasteries 9f nuns are autonomous (sui iurfs) by reason of the Code and according to its norms (c. 488, 8°). 2° The superiors (antistitae) of individual monasteries of nuns are major superiors by law and are endowed with all th~ pow- ,ers which are due to major superiors (c.48'8, 8°), except some that from the context or from the nature of the power would concern men only (c. 490). § 2. 1° The extent of the condition of independence or autonomy (sui iuris), as it is called, of monasteries of nuns is defined by both common and particular law. 2° The juridical guardianship which the law grants tO the local ordinary or to the superiors regular over individual mon-asteries is in no way derogated from by this Constitution or by federations of monasteries allowed by the Constitution (Art. 7) and ,established by its authority. 3° The juridical relations of individual monasteries with the local ordinaries or with the superiors regular continue to be regu-lated by ~he common law as well as by particular law. § 3. This Constitution does not determine whether individual monasteries are subject to the authority of the local ordinary or, within the 'limits of the law, are exempt from it and. are subject to the superior regular. Article 7 § I. Monasteries of nuns are not only autonomous (c. 488, 8°) but also juridically ~ distinct and independent of each other and only united and joined together by spiritual and moral bonds even though by law they be subject to the same first order or religious institute. § 2. 1° The formation of federations is in no way opposed to May, 1951 SPONSA CHRISTI the common liberty of monasteries,'which is accepted as a m.atter of fact rather ,than imposed by law; nor should, these federations be considered as forbidden by law or in any way less in accordance with ¯ the nature and purposes of the religious life 6f the nuns. 2° Though not prescribed by any general law, federations of monasteries are, nevertheless, strongly recommended by the Holy See not only to prevent the evils and disadvantages which can arise from complete separation bug also to promote regular observance and the contemplative life. § 3~. The formation'of every kind of federation of monasteries of nuns or of a union of federation~ is reserved to the Holy See. § 4. Every federation or union must necessarily be ruled and governed by its own laws approved by the Holy See. § 5. 1° Without prejudice to Article 6;§§ 2 and 3. and to the special type of autonomy defined above (§ 1), there is no objection, in the formation of federations of monasterieS, ',to the introduction of equitable conditions and mitigations of autonomy, which may seem to-be necessary or more useful, after the example of certain monastic congregations and orders, whether of canons or of monks. 2° Nevertheless, any types of federation which seem con-trary to the aforesaid autonomy (§ 1) and which tend towards centralization of government are reserved to the Holy See in a special manner and may not be introduced without Its express permission. § 6. Federations of monasteries are of pontifical right according to the norms of canon law both because of their source of origin and - of the authority upon which they directly depend and by which they are governed. § 7. The'Holy See may exercise immediate supervision and authority, as the case may require, over a federation through a reli-gious assistant, whose duty it will be not only to represent the Holy See but alsb to foster the genuine spirit proper to the order and to give superiors assistanc~ and advice in the right and prudent govern-ment of the federation. §8. 1° The statutes of a federation should conform to the pre-scribed norms to be prepared by the Sacred Congregation of Religious by Our Authority and to the nature, laws, spirit, and traditions, whether ascetical or disciplinary or juridicgl and apostolic, of the reli-gious order concerned. 2° The principal purpose of federations of monasteries is 145 POPE PIUS XII Review for Religious to f~rnish mutual fraternal a~sistance not only by fostering the reli-gious spirit and regular monastic discipline, but also by promoting ¯ the economic welfare. 3° Should the case arise, special norms are to be proVided in order to approve statutes through which the permission and moral obligation of transferring nuns from one monastery to another should be regulated when these measures are considered necessary for the government of the monasteries, the training of the novices {n~ a common novitiate established for all or for many of the monasteries, and for other moral or mate}ial needs of the monasteries or of the nuns. Article 8 " § 1. The monastic work, which even the nuns who lead a con-templative life are obliged to perform, should as far as possible be suited to the rule, constitutions, and traditions of the individuaI .orders. ~. § 2. ,This work should be regulated in such a way that, along 'with other sources of income approved by the Church (cc. 547-551, 582) and with the abundant assistance of Divine Providence, it will provide secure and fitting support for the nuns. § 3. 1° Local ordinaries, superiors regular, and superiors, of monasteries and of federations are obliged to use all diligence that the nuns may never be wanting in necessary, adequate, and profitable work. 2° On ~heir part, nuns are bound in conscience not only to earn their doily bread by the honest sweat of their brow, as the Apostle teaches (II Them. 3:10), but they should also make them-selves more skillful day by day in the different kinds of work required by present times. Article 9 In order to be found faithful to their divine, apostolic vocation, all nuns must not only use the general means o~ the monastic aposto-late, but they shall also attend to the following:- . § 1. Nuns who have definite works of a particular apostolate prescribdd in their constitutions or in approved rules are obliged to devote themselves entirely and constantly to these works according to the norms of their constitfitions, statutes, or rules. § 2. Nuns who lead an exclusively contemplative life should observe .the .following: 146 May, 1951 MEDITATION FOR A MOTHER SUPERIOR 1° If, according to their particular traditions, they now have or bare had a special kind of external apostolate, let them faith-fully retain it after having adapted it, without harm to their life of contemplation, to modern needs; if they have lost it, let them dili-gently take means to restore it. If there is any doubt about adapta-tion, let them consult the Holy See. 2° On the other hand, if the purely contemplative life, according to the approved constitutions of the order or its traditions, has never, been joined to the external apostolate' in a permanent and enduring manner up to.the present time, then, only in cases of neces-sity and for a limited time, the nuns may, and at lea~t out of charity should, occupy themselves with those forms of the apostolate, "espe-cially such as are unique or personal, which may seem to be com-patible with the contemplative life as observed in their order according to the norms to .be fixed by the Holy See. h edi!:a!:ion t:or a Nkot:her Superior Mother Mary Elizabeth, D.C. Love knoweth no measure Feareth no labor Maketh sweet all that is bitter Findeth rest in God alone LOVE knoweth no measure, no measure of forgiveness. A group of persons living in such. close proximity as religious must, are keenly aware of the weakness of human nature. They begin to understand why Our Lord on the cross prayed: "Forgive them, for they know not what they do." And if this understanding comes to those who have no special rseponsibility for other souls, how ~rnuch more dearly to those whom God invests with His authority? So the Sister Superior must learn to love without measure, in the sa'me manner as Christ has lo~ved her. It is well to recall that the rulers of the Jews said that Christ was guided by Beelzebub . Superiors follow (or should follow) more closely in the footsteps of Christ, and they musthave His spirit. He dictated a very beautiful com-mand one evening: '"Thou shalt love thy neighbor as thyself." 147 Ma~!, 1951 MEDITATION FOR A MOTHER SUPERIOR Feareth no labor: The superior must never call a moment her own." Her time belongs to the Sisters; consequently there should be no so-called "inter,ruptions" in her life. In. giving herself to the community, either directly to the individual members or indirectly. by her care of the house, she is but doing her duty. She should be the last to think of rest, of ease from work, of consolations. "It is for thee to be the support of tl~y brethren." To be the support, the strength, of the weak, the despondent, the discouraged religious. The superior has to deal with each soul in these categories asa mother does with a sick (or peevish) child. She makes sweet the wood of the cross so that her daughters may carry it willingly, carry it joyfu~ly, and, at the end, triumphantly, to the portal of Heaven. Maketh sweet all that is bitter: To give one's will into the hands of another, a symbol of slavery, is the hardest sacrifice God asks of man. To make light the burden of obedience and to sweeten the bitterness found in community life is the task of the superior of the house. In doing this she will be called upon to. forget herself :i thousand times. In each community the superior should image the Rule. In her the religious should find the peace, the joy of laboring for Christ, and the rest tfiat comes to a contented heart doing all for God. Findeth rest in God alone: Truly this is the only consolation worthy of the name. It is reserved, not to superiors, but to the superior after God's own heart. In distractions often, in cares with-out number, in burdens multiplied, the superior should seek rest only in the Heart of Christ. When the power that comes from God alone was conferred upon her, she was set apart. Not that she was made better than others, not that by the very fact of authority she was made perfect, but only because God delegated to her the power that is His by righ,.t. "'Going-up-into the mountain He called unto Him whom He would . " Not because of the spiritual worth of the individual but only because God wills it is a man or a woman set apart to lead and govern other souls. If Christ called all to come to Him that they might be refreshed, how much more those who are burdened with a greater share of the Cross of the Lord? OUR CONTRIBUTORS ALEXANDER WYSE is the director of the Academy of American Franciscan History, Washington, D.C. MOTHER MARY ELIZABETH is prioress of the Carmel of St. Joseph, Long Beach, California. C. A. HERBST and AUGUSTINE KLAAS are members of the faculty at St. Mary's College, St. Marys, Kansas. 148 Current: Spiri!:ual Writ:ing Augustine Klaas~ S.3. From La Vie Spirituelle IN.THE MARCH .1950 number of La Vie Spirituelle there is an intriguing little symposium on the subject: "It is difficult to grow old." The matter is of current, practical interest for religious, who too must learn the not-so-easy art of growing old gracefully. Doctor H. Muller pres.ents an introductory survey, noting the marked increase in the number of old people, owing to the reduction of infant mortality, the increasingly successful fight against disease, and. other factors, all of which are adding years to the life-span of society's various classes, including religious. (In the U. S. A. since 1900, a period in which the population has doubled, the.number of persons over sixty-five years old has quadrupled, from three to twelve million in the fifty-year period.) Unfortunately, along with an increase in numbers, has Come a noticeable change of status. When the old were comparatively few, they were honored and respected, and their advice was dutifully sought, but the situation has now greatly altered, presenting nev~ problems of adjustment both psychological and social. Also; the old today are too often "bad patients," discouraging attention and affection, precisely because many have not learned how to grow old in a calm, mature .way. When the life-span was barely thirty years, the saying used to be: "Brother, you are going to have to die." Today it is rather: "Brother, you are going to have to get old." You will be old, perhaps ten, twenty, and even thirty years. The prob-lem must be courageously met and solved on the material and~ above all, on the spiritual plane. H. Duesberg draws a charming portrait of the aged as found in the Old Testament, comparing it not unfavorably with the one sketched in the ancient classical writers and those of the Middle and Far East. After an upright, useful life, the aged man is represented as living out his long years with dignity, while at the same time going down steadily and inexorably to the tomb. Old age may be burdensome and subject to various untoward vicissitudes: never-theless, it is always preferable to death, for as Ecclesiastes (9:4) says 149 AUGUSTINE KLAAS Reuieu~ [or Religious somewhat quaintly: "A living dog is better than a dead lion." Old age merits respect and reverence: "Rise up before the hoary head, and honor the person of the aged man" (Leviticus 19:32). Old age is itself the reward for honoring the old, especially one's parents: "Honor thy father and mother . that thou mayest live a long time" (Deuteronom~ 5:16). What splendid examples of old age there are in the Old Testament: Tobias, Sara~ Abraham, Isaac, Joseph, Moses, Samuel, David. Of course, as we might expect, there were also some unworthy old persons, such as the two accusers of Susanna. The old are the living embodiment of the 15ast, particu-larly of the previous generation. Even after they have died they continue to live on in their children and in the memory they leave behind them of their wisdom and experience. Duesberg concludes: "The serenity of the aged ih the. Old Testament is remarkable, for they drew a maximum of confidence and resignation from what they themselves had learned and from what God had taught them." The increasing number of the old presents also an economic problem, a problem of material assistance, which the symposium does not cover. However, Armand Marquisat tells of an interesting association of men, formed in Paris to help solve the social probl,em of the aged. The men call themselves the Little Brothers of the Poor. The group was started by three gentlemen in Paris at Easter 1946: it now numbers over thirty. These laymen, propose to help the old in ev~ry possible way in the places where they live, fre- "quently alone and in need. Some of the Brothers are part-time, others full-time workers, who visit these aged people several times a week, to look after their food, lodging, clothing, medical, and spir-itual care. Professional men and workers of all types are members, and all have placed themselves under the patronage of St. Francis of Assisi. It is a lay institute that vows to serve the aged in this ,very practical, effective, ChriStian way. The symposium, concerned mainly with the spiritual side of the problem, contains a good article by Father Ji Perinelle, O.P., a reli-gious of advanced age and wide experience. He notes that people grow old unevenly. Some keep their mental and bodily faculties intact almost till the very _end; others deteriorate more rapidly and are subject to disease: All experience a certain loss of liberty, a growing dependence on others, and a gradual isolation that does not: lighten their.physical or moral iils. Countering'the~e, there is a tendency among the old themselves to excess in one direction or May, 1951 (]URR~NT WRITING another, and very frequently a pronounced egotism, showing itself in constant speaking onl~ of self and one'Sqlls, or complaining, or demanding that every whim be satisfied, or a lack of gratitude for favors done. Certainly these are not the .proper attitudes that age should bring along with it.' ¯ Old age is'a sthge of life willed by God and like the other stages should contribute to the advancement of one's spiritual good. God governs old age by His Providence; He is all--powerful, all-wise, and all-loving (Rorn. 8:28). The old have the grace at hand to meet the trials of this period of life (II. Corr. 4:16).~ Perhaps St. Paul is the great example of a man growing old in the right way; he did not falter towards the end, but finished victoriously the combat and the race (II. Tim. 4:6-8). Father Perinelle gives some wise counsels for the aging. The first group pertain to the exterior, the second to the interior life. a) Health: Don't become obsessed with care for your health, always an.xiously looking at the thermometer, taking the pulse count, noticing the draughts, etc. Restrict gradually your external activity; live a well~ordered life; keep up a certain minimum of physical exer-cise; attend, faithfully to personal hygiene; watch eating habits; meet weakness~ illness, and finally death itself with resignation and cheer-fulness, as preludes to the call of the Master. b) Work: Keep on doing some real work, physical or mental, at a fixed time every day, no matter how little it may be. But do not persist in doing'work, for which you are no longer fitted. You are not a good judge in this matter; hence listen to the advice of others. Hand over your principal tasks to younger hands, even though this is not an easy thing to do. And don't imp0se.your advice on others, either. Accept the fact that your counsel, when asked, often will not be followed and finally will no longer even be asked for. c) Relations with others: Try to keep in touch with your life-long friends, but do not be locked-up l in the past. Giveyourself generously to the rising generation. Y~u are the bridge between the old and the new. Times change and certainly some real progress is. being made in the wo~ld. Your e.xperience can .contribute to it, if you are not intr.ansigent in clinging to the past. Be like the Catholic Church in this matter, sanely adapting herself to modern conditions. And keep up with the times, if you ~an, but above all keep an open, mind. Read something daily in a slow, reflecting way~ Maintain a 151 AUGUSTINE KLRAS Reoieto for Religious kindly sense of humor in your dealings 'with others. There are two dangerous .attitudes regarding the new members of your religious order or congregation: the first is to have little con-fidence in their capacity and hence to lower the standards of religious life in their favor. This must not be done, but rather a total giving of s~lf must be demanded of young religious. The second wrong attitude is to wish to impose rigidly on the newcomers what you yourself went through. No, prudent adaptation is what is wanted here. Let them prefer reading St. Paul tb reading Rodriguez! And do not attempt to impose inflexibly on the younger generation o.f religious your methods of teaching and apostolate. Guide them, surely, but leave them some initiative of their own. Finally, do not try to appear younger than you really are and thus make yourself ridiculous. Act your age. As for the interior life, remember that God loves the old in a special way because they .are weak and feeble, just as ,for the same reason He has a particular love for children. If you are faithful and prayerful, God will keep you company to your Emmaus when "it is towards evening and the day is now far spent." Two things are to be noted spiritually: you must acquire a spirit of detachment and an understanding or feeling for eternity. All things are passing: the old are very much aware of this. It should make them reflect and pass a true judgment on the fleeting things of time. Past sins must be acknowledged. There must be contrition and penance, but also an immense trust and confidence in God. The o!d feel their poverty-- empty hands after such a long life; God must be their riches now. The old feel their weakness; let God be their strength. They feel powerless to do good; God is now their all. , A sense of eternity must be gradually acquired by the old, for the beatific vision and all that it implies is drawing near. Live in the hope of it; await it longingly. Be humble, be kind, be tolerant of others, pray much, offer up the remaining days of suffering and your Ideath, pray continually throughout the day for y6urself, for your dear ones, for the world, for the Church. See to it that extreme unction and the last rites be administered to you betimes.' Death is the gate,way to eternity: be at peace, cheerful, joyful, expectant. Father A. Masson, ordained recently at the age of seventy-four, likens old age to the season of Advent. It is a time of hope,, ending in a birth. All the Advent liturgy and the prophecies of the Old 152 Mug, 1951 Q~URRENT WRITING Testament can be al3plied luminously to old age. There are three births: the physical one to natural life; the spiritual one of baptism to supernatural life; and the last one to the life of the beatific vision. Are not the death-days of the saints and martyrs called their bi~th-days? Let me close this subject with this little paragraph by Father Sertillanges, O.P., who at the age of eighty-five wrote as beautifully as ever: "For the Christian, old age is not a final farewell to what-ever appeals and desperately clings to our lust for life. Quite the contrary, it is the full growth and final flowering of hope. It is the threshold of what had merely been suggested by t.he springtime of life. It is the first sight of land after an apparently interminable voyage. It is the veil which has been torn from an illusion and exposes to view the supreme realities. Old age is the approach to God. Descent into the grave, since i~ represents, but a partial truth, is an illusion. Rather do we ascend." From Reoue d'Asc~tique et de Mgstique In the January-March 1950 number of Revue d'Asc~tique et de M~tstique there is a seven-article symposium on the general subject: Spiritual Problems of Our Times and Ignatian Spiritualitg. I should like to summarize the article by Father Louis Verny, S.J., on a vital point of Ignatian spirituality, namely, Ignatian prayer, a subject about which there is sometimes misunderstanding and error. The title is "in actione contemplatious," which may be translated approxi-mately: "in action contemplative," or "contemplative in the midst of action," or "contemplative while active." This type of prayer, along with others, is mentioned in a letter of Father Jerome Nadal, S.J., who wasin close contact ~ith Saint Ignatius Loyola for many years. I quote the passage of Nadal's letter from the French of Father Verny: "That prayer is a capital item of prime necessity in a religious institute is most evident. I am speaking of the prayer referred, to in this text of St. Paul: "I will pray with the spirit, but I will'pray with the understanding also" (I Cot. 14:15). It is the prayer which contains, all the phases of spiritual development: the purga-tive, illuminative, and unitive. Wherefore actively, and even avidly, does the Society give herself to it in full measure in Christ Jesus, For there is no one of her members that she does not at first start off .with meditations suited to first conversion and to the putting off of the 153 AUGUSTINE KLAAS Reoieto for Religious old man. Then, by means of contemplations on all the mysteries of Christ ~we seek.to develop ever more in ourselves the realized knowl-edge of Him who is "the Way, the Truth, and the Life." Finally, we find repose in love. What is the necessary beginning of. prayer we find again at its term: charity, the highest and sublimest of the virtues. So that, filled with a very ardent zeal drawn from prayer, we set out for our ministries full of joy in Christ 3esus, with humil-ity of heart, satisfaction, and courage. This is what we draw from the~ book of Exercises. "Although this is no't the time to treat of prayer, there is a fact which I do not wish to omit. Father Ignatius had received from God the .special grace to rise without effort 'to the contemplation of the Most Holy Trinity and to repose in it a lon~ time~ Sometimes he was led by grace to contemplate the whole Trinity; he was 'trans-ported' into it and united himself to it with his whole heart, with ¯ intense sentiments o~ devotion, and a deep spiritual relish. Some-times he contemplated the Father alone, sometimes' the Son, some-times the Holy Spirit. This contemplation of the Most Holy Trinity was accorded him often at other periods of his life, but he received it principally, and almost exclusively even, during the last years of his earthly pilgrimage. "If such prayer was granted to Saint Ignatius, it was a great privilege and of an entirely different order. But "he likewise had another privilege which made him see God present in all things and in every action, with a lively sense of spiritual realities; contem-plative in the midst of action, according to his ordinary expression: finding God in all things. Now, this grace which illumined his soul 'was revealed to us as much by a kind of brightness which emanated from his countenance as by the enlightened sureness with which he acted in Christ. We were filled with admiration for it, our hearts were much consoled by it, and we felt as though the overflow of these graces was descending on ourselves. Furthermore we believe that this privilege which we noted in Saint Ignatius is likewise granted to the whole Society; we are confident that the gift of this prayer and contemplation awaits us all in the Society, and we strongly assert that it is a part of our vocation." Three tfiings are brought out in the text of Father Nadal's rev.ealing letter: 1) ordinary prayer~ and ordinary contemplation, .that is, contemplation in the sense in which it is used in the Spiritual Exercises; 2) infused contemplation, or mystical prayer, with which 154 May, 1951 CURRENT WRITING Saint Ignatius was greatly favored; 3) a state of soul described by the phrase "in action contemplative" or "contemplative in the midst of action," which Saint Ignatius cultivated himself and recommended most highly for his sons, and Father Nadal considered an integral part of a Jesuit's vocation. We are interested here in this last type of prayer, to which Father Verny devotes most of his article. Although it does characterize Jesuit spirituality, it is not for Jesuits only, but can be utilized, at least to some extent, by all.orders and congregations engaged in the active apostolat.e. At the outset Father Verny compares the Jesuit formula "in actione contemplatious . in action contemplativeS' with the forrrfula -of.St. Thomas Aquinas, which can be expressed somewhat like this: "'contemplari et contemplata aliis tradere'" ("to contemplate and to communicate to others .what one has contemplated"). There is some dispute as to whether St. Thomas's formula ref~s to what is technically called the "mixed life," the life of the active apostolate, because it seems rather to accentuate the contemplative element. If it does, it differs from :the Ignatian formula, since the latter certainly puts the stress on the active apostolate. Also, the Thomistic formula seems to refer to alternate activities, namely, to contemplate and then to impart the fruit of one's contemplation, .whereas the Ignatian formula indicates something simultaneous, apostolic action perme-ated with contemplation. Father Verny then takes up the Jesuit formula and has no diffi-culty proving from the Spiritual Exercises and the Formula of the Institute that apostolic action is the vocation of the Jesuit. The Society of Jesus is an essentially active order, a mobile force ready to give apostolic service of almost any and every kind. What is the contemplative element that must permeate its active apostolate? Father Verny says that it can be expressed in two ways, each one implying the other. The contemplative element in the active apostolate is the state of soul resulting from the complete, unconditional, definitive self-surrender to Jesus Christ and total enlistment in H~s cause, spoken of in The Spiritual Exercises. It is begun in the Kingdom meditation, enhanced by the Two Standards, perfected by the Three Degrees of Humility, completed and actuated day after day by the intimacy with Our Lord that is derived from the daily contemplation of Him in the Gospels. This close intimacy with Christ is the fruit of the Second Week, perfected and made more 155 AUGUSTINE KLAAS Ret@to ~or Religious precise in the rest "of the Exercises, and extended throughout life, since the contemplation of the Gospels is a life-long task. It" is renewed every day at Holy Mass and Holy Communion, and in visits to the Blessed Sacrament. It expresses itself in frequent thought of' Christ, confidences, exchange of gifts, and the acquire-ment of a common mind with Christ. It is the asslmilation and "putting on of Christ," who is "the Way, the Truth, and the Life." Father Leonce de Grandmaison calls it "virtual prayer"--a recalling of the presence of God and an actuation more or less'explicit of "that transcendental love which we owe to God Our Lord." He points out some of' its qualities: "apostolic interests placed above selfish interests; divine views over human views; the spirit of Christ pre-ferred to the spirit of the world." This thinking with Christ, this participation in His interior dis-positions, this ever more perfect assimilation and putting on of Christ, can be expressed in a second way, namely, by using the language of the Institute. I cite some of the more important pas-sages. For instance, he who enters the Society of 3esus must take care "always to have before his eyes first God, th~n the spirit of the Insti-tute, which is a way of ascending to Him." Again, the seventeenth of .the Rules of the Surnrnar~ : "Let all endeavor to have a right intention, not only in their state of life, but in all particulars, seeking in them always sin.cerely to serve and please the divine Goodness for itself . And in all things let them seek God, casting off as much as possible all love of creatures, that they may place their whole affection on the Creator of them, loving Him in all creatures and them all in Him, according to His most holy and divine Will." The significant phrases "for the greater glory, of God," "for the greater service of God" constantly recur in the Spiritual Exercises and in the Constitutions. Here is what we read in the preamble to the Election: "In every good Election, as far as regards ourselves, the eye of the intention ought to be single, looking only to the end for which I was ~reated, which is, for the praise of God our Lord . . ." Besides a right intention, a spirit of faith must be had, especially" with regard to obedience. A few selections at random from the Constitutions: "acknowledging the Superior, whoever he be, as holding the place of Christ our Lord." With regard to illness: "using pious and edifying words, showing that he accepts l~is sick-ness as a gift of our Creator. and Lord." These ideas are especially clear in the seventh part of the Constitutions, where there is question 156 Ma~t, 1951 CURRENT WRITING of apostolic ministries in the strict sense, but they also form an under-current in all the parts and also in the General Examen. The twenty-ninth rule, on external comportment, ends: "and hence it will follow that, considering one another, they will increase in devo-tion and praise our Lord God, whom every one must strive to acknowledge in another as in His image." Thus we see sufficiently that to be "contemplative in the midst of action" involves essentially a kno~ving, a loving, and a putting on of Christ ever more and more, and various ways of seeking and finding God in all things, persons, and events, especially by a right intention and the spirit of faith. Father Verny points out three saints in whom we can easily recognize this excellent state of soul, because they were eminently "contemplative in the midst of action." The first is St. Ignatius himself, whom Father Nadal describes in the last part of the letter cited above. The second is blessed Peter Faber. After noting his manifold works for the Church, the fifth lesson of his Office con-tinues: "And while unceasingly he was doing such great deeds for the glory of God, he was with heart and mind so united to God that he seemed to be occupied With nothing but heavenly things." May we not apply to him the words of Holy ~Scripture: oculi mei semper ad Dominum . my eyes are always on the Lord"? The third example is $t. Vincent de Paul, as can also be readily seen from his Office. No doubt we could add many more: Francis. Xavier, Peter Canisius, Francis Regis, Isaac Jogues, Peter Claver, but also Charles Borromeo, Francis de Sales, Alphonsus Liguori, the holy Cur~ of Ars, Francesca Cabrini, and many others, both men and women. For them God has become an atmosphere, and all their activity takes place in this atmosphere. The activity may be very intense, overwhelming and extremely distracting, still it leaves intact unity and liberty of soul. Amid all the bustle and confusion, interiorly there is real silence and recollection. Send Saint Francis Xavier or Blessed Peter Faber on as many missions as you will, you will not change the spiritual atmosphere in which they move. ~ Multiply the" letters of St. Ignatius or the human miseries which St. Vincent de Paul tried to alleviate, deep down within, their tranquility of soul remains, their "conversation is in heaven." They are "contemplative in the mids~ of action." Their "eyes are always on the Lord." Of course, all this is an ideal, and a very high one. To reach it the~e are two stage~. The first emphasizes~the ascetical element. It 157 AUGUSTINE KLAAS Reviev., for Religious consists in the systematic and persevering practice of various spiritual ~exercises: prayer, intimacy with Christ, right intention, purity of heart, spirit of faith, presence of God, mortification of the external senses and the internal powers of the soul, faithfulness to grace and the inspirations of the Holy Spirit, the examen of conscience playing a major role. The second phase has no fixed rules or chartered course. It makes use of Father de Caussade's "sacrament of the present ;noment." It employs more frequently Father de Maumigny's "interior retreats." It consists essentially in a steady increase of faith, hope, and love of God and fellow-men, together with a growing docility to the Holy Spirit and use of His gifts. Perhaps the second stage can' be summdd up by Father Louis Lallemant in his Fourth Principle (chapter 2, article 1) : "The goal for which we should aim, after having for long time exercised ourselves in purity of heart, is to be so possessed and ruled by the Holy Spirit, that it is He alone who directs our p0wers,and our senses, and go.verns all our movements both interior and exterior, and that we abandon ourselves entirely by a spiritual renouncement of all our desires and personal gratifications. Thus we shall live no more in ourselves, but in 2esus Christ, by faithful cooperation with His divine Spirit, and by perfect subjection of all 'our rebelliousness to the power of His grace." The more this takes place, the closer we are coming to holiness and also to the mystical state, though the latter seems to be only for the very few. At this advanced level there is scarcely any difference between action and prayer, so much is action impregnated and permeated with prayer. The striving for this type of prayer amidst action is what St. Ignatius wanted in his followers. It is about this that Father Polanco wrote in behalf of Ignatius to Father Urban Fernandez, Rector of Coimbra, on June 1, 1551 : "As for prayer and meditation, except in a case of special necessity . our Father prefers that we t~y to find God in all things rather than devote much consecutive time to that exercise. He desires to see all the members of the Society animated with such a spirit that they do not find less devotion in works of charity and obedience than in prayer and meditation, since they ought to do nothing except for the love and service of Our Lord." This is the grand objective for which not only Jesuits But all religious and diocesan priests engaged in the active apostolate may and should strive~ and with God's grace ultimately achieve. 158 B ook/ eviews Four works by H. Pinard de la Boullaye, S.J.-- SAINT IGNACE DE LOYOLA, DIRECTEUR D'AMES. Pp. Ixxlx ,--1- 362. Aubier, I-=dltions Montaigne. LA SPIRITUALIT¢ IGNATIENNE: Textes. Choisls et pr&sent6s. Pp. I "-t- 4S7. Libralrle Plon, Paris. EXERCISES SPIRITUELS Selon la M6thode .de Saint Icjnace. Tome Pre-mier, Les Exercises, 7 ~:dltlon, revue et augment~e. Pp. xxvill ~ 314. Beauchesne ef Ses Fils, Paris, 1950. LES I~TAPES DE RI~DACTION DES EXERCISES DE S. IGNACE. 7 l'=-dltion, revue et corrig~e. Pp. viii -I- 76. Beauchesne et Ses Fils, Paris, 1950. After acquiring eminent distinction in such fields as comparative religion and religious experience and in giving the Lenten conferences at Notre-Dame, Paris, Fr. Pinard de la Boullaye has in recent years been devoting his great talents to writing on Ignatian spirituality. Among several volume~ on that general theme there are four to which we would call attention. Saint lgnace de Lo.qola, Directeur d'Ames opens with a long preface ~vhich presents the sources of Ignatian spirituality, its leading ideas, its general characteristics, and its value, and then an account of the writings of St. Ignatius and their character. The main body of the work consists of 314 pages of extracts, with notes and explana.- tions, from the original Sources. These excerpts are arranged according to different topics; for example, "the apostle of order and the greater glory of God," ". of self-control," ". of zeal," and so on. Thus in a moment one'could easily find in their authentic form St. Ig-natius's thoughts on many important points in the interior life. La Spiritualitd lqnatienne is similar in structure; and in content it is complementary. First a fairly lengthy preface gives a general description of Ignatian spiritual doctrine. Then in a systematic way the whole of the spiritual life, ascetical and mystical, is presented in selections, not so much this time from St. Ignatius himself, as from his 3esuit sons. This book therefore is an anthology, topically ar-ranged, of 3esuit spirituality. After a brief indication of a basic idea from the saint; various developments of it from 3esuit spiritual lit-erature are presented. Numerous notes and references could intro-duce one to further study of the same subject. A't the end of the book there is a very useful collection of brief biographical and biblio- 159 BOOK REVIEWS graphical notices of the Society's spiritual authors. Exercises Spiri(uels is the first of a four-volume set on St. Ig-natius's Exercises. It may be said that it is designed to explain them, whereas those that follow deoelop them in the form of retreats. However, it is not simply a commentary. It is proposed as "notes," and rather deals with what seem td be the essential ideas of St. Ig-natius, and the principal reasons why he chose such considerations and arranged them as he did. Thus, it is hoped, the right under-standing of the text will be facilitated. This book will no doubt 0 take a foremost place among writings on the Exercises.One special merit of it is a certain wholesome originality. ~ Les t~tapes de Rddaction is a small, but very interesting work on the evolution of the Exercises themselves. The process went on from 1521 to 1548, and in it six different stages or phases are distinguished and studied, If the author:s conclusions be correct, some old ad-mirers of the Exercises will be surprised to learn the dates at which certain of the more characteristic pieces appeared. --(3. AUG. F-LLARD, S.J. JEANNE JUGAN. By Mgr. Francis Trochu. Translated by Hugh Mont-gomery. Pp. xil -I- 288. Newman Press, Westminster, Maryland, 1950. $3.75. If there is one phenomenon in modern Catholic life from which no one can withhold the tribute of spontaneous admiration, it is the work of the Little Sisters of the Poor. It must have been a wonder-ful personality, one feels, that, under God, brought that body into being. Here is the story of that personality, so wonderful that even in the order she inspired and first "established--owing to the fact that it was "kidnapped" by a priest-director and: held captive incredibly long--she was not known by most of her fellow-religious as their founder. "Jeanne Jugan will be canonized some day, but there will be many.difficulties in the way, for we have no dstails about her life," said a priest of Jeanne, when all the.facts were still being cov-ered under conspiratorial silence. Truth can hide in strange places. In this instance it was the records of the French Academy (which had conferred the Montyon Prize on Jeanne before the "kidnapping"), and it was through that source that it came home to the Little Sisters, and the world, what a wonderful woman had called their work into existence. God is wonderful in Jeanne Jugan.--CIERALD ELLARD, S.J. 160 May, 1951 BOOK NOTICES THE TRUE STORY OF SAINT BERNADETTE. By Henri petitotl O.P. Translated by a Benedictine of Stanbrook Abbey. Pp. viii -I- 19S. The Newman Press, Westminster, Maryland. $2.50. This book is not intended to be a complete biography of St. Ber-nadette. It is more in the line of an appreciation. It supposes that the reader already has a fair knowledge of the facts of Bernadette's life. What the autho~ tries to do is reproduce the spirit behind the facts of her life. The common reaction to a book with a~title like "the true story" of something or other is the suspicion that the author is setting about to correct some popular notions about his subject. Whether the popular concept of Bernadette contains some false notions, the author does not explicitly say. But he wants to be sure that the reader has two things straight by the time he finishes, the book. First of all, Bernadette was not an unintelligent girl. Her intelligence was above average, although her education was neglected until she entered the ,religious life. Secondly, she was not just an ordinary good religious (as her mother superior claimed). It is true that Bernadette was favored with special graces before her entrance into the religious life, But this is not the reason she is a saint. She developed the practice of heroic virtue in tile religious life, especially by the way she accepted suffering and humiliation. The author stresses the heroism that Bernadette manifested in a particular kind of suffering that was harder to bear than physical pain. Two of her superiors took on themselves the job of seeing that Bernadette stayed humble. Some of the other Sisters, taking their cue .from the superiors, took up the crusade to keep Bernadette humble. The uncharitableness that can be cloaked underneath such a crusading attitude is obvious. A fault into which the author seems to fall occasionally is to squeeze heroicity out of insignificant incidents. He has plenty of arguments for her heroism without exaggerating the significance of minor incidents.--JOHN R. SHEETS, S.J. BOOK NOTICES On June seventeenth will be beatified the saintly MotherCouderc, Foundress of the Cenacle Sisters, who died in her eightieth year in 1885. If you wish to see why God so obviously blesses the Society "161 BOOK NOTICES ' Reuietu for Religious of the Retreat of Our Lady in the Cenacle in its very rapid diffusion in the United States and elsewhere, you will find in this biography, SURRENDER TO THE SPIRIT, that supernatural self-surrender to the Holy Ghost, who in the Cenacle came upon the infant C~aurch in Pentecostal tongues of fire. Mother Surles of the Boston Cenacle presents her heroic subject in an inspiring, but slightly "novelized" biography, in casting much of it in conversational form. Blessed ThOr}se Couderc should henceforth bare many friends among girls and women of all walks of life. (New York: Kenedy, 1951. Pp. xxi -b 243. $3.00.) OUR HAPPY LOT, written by Aurelio Espinosa Polit, S.J., and translated by William J. Young, S.J., is directed to all religious and priests. 'It presents various considerations intended to inculcate fer-vor and consolation in those consecrated to God. The unique gi.ft of vocation, its assurance ofsalvation, its call to intimacy with Christ, its sufferings and temptations, the'zeal which it postulates, the means of grace which it affords--all these topics are treated in a spirit of piety and elucidated ,by citations and explanations of Holy Scripture. The last fifty pages (pp. 195-245) are a summary, or recapitulation of the book. The various subjects are condensed into brief medi-tations. (St. Louis: B. Herder Co., 1951. Pp. xi + 245. $3.50.) CAN CHRIST HELP ME?, by C. C. Martindale, S.J., is addressed to the World at large and aims at bringing all 'men to. the knowledge and love of Christ. Nevertheless, the last three parts (pp'. 81-205), comprisifig almost two-thirds of the volume, furnish stimulating spiritual reading for religious and priests. This section develops the Ignatian retreat meditation called the Kingdom of Christ and from it the reader becomes enthusiastic not only for Christ's doctrine'or His past achievements, but e~pecially for the Person who can help me right now "as one living person helps another." This zest and love for Christ are developed by explaining the miracles, the parables, the sermons, the attitudes, the anecdotes: and the ordinary actions of Christ as these are portray.ed in the Gospels. Upon all of these Father Martindale throws new light and be does so in that simple, graphic style which belongs to a master of English prose. (West-minster, Md.: The Newman Press, 1950. Pp. 205. $2.25.) 162 Ma~l, 1951 BOOK ANNOUNCEMENTS BOOK ANNOUNCEMENTS [For the most part. these notices are purely descriptive, based on a cursory exam-ination of the books listed.] AMI PRESS, Washington, New Jersey. Matins in a Leafy~ Wood. The Story of Mother M. Germaine. By Sister Mary Charitas, I.H.M. Pp. 124. $2.50. An inspiring life of an educator dedicated to the Immaculate Heart of Mary.

Issue 10.4 of the Review for Religious, 1951. ; A. M. D.G. ~o Review for Religious JULY 15, 19 51 Our Aged Religious . Sister Mary Jafie Redemptorls÷ Spiri÷uali÷y. . Joseph I~t. Coller~n Recollectio"n Day Ouestions " ° Winfrld Herbsf Elections and Appointments . Joseph F. Gallen Grow÷h through the Eficharls÷ Anselm Lacomara ins÷ruction on Sponsa Christi , List of Psychometric Tests Communications Book Reviews VOLUME X NUMBER 4 Rfi::::VII::::W FOR Ri:::LIGIOUS VOLUME X JULY, 1951 NUMBER Jr CONTENTS SOME PROBLEMS OF OUR AGED RELIGIOUS-~Sister MaryJane, O.P1.69 COMMUNICATIONS ': 173 OUR CONTRIBUTORS . 174 VACATION SCHOOL IN SOCIAL ACTION .1.7.4 REDEMPTORIST. SPIRITUALITY--Joseph M. Colleran, C.SS.R. 175 QUESTIONS FOR MONTHLY RI~CO~LECTION-- Winfri~l.Herbst, S.D.S . 185 ELECTIONS AND APPOINTMENTS--Joseph F. Gallen, S.J. 187 GROWTH IN GRACE THROUGH THE EUCHARIST-- Anselm Lacomara, C. P .200 HERESY OF RACE 204 INSTRUCTION ON 8PONSA CHRISTI . 205 QUESTIONS AND ANSWERS-- 19. Sister Digna's List of Psychometric Tests . 213 BOOK REVIEWS~ Religious Life and Spirit: Living the Mass; Jesus.Christ; The Spiritual Exercises of St. Ignatius . 217 BOOK ANNOUNCEMENTS " 222 FOR YOUR INFORMATION-- Morality and Alcoholism; The Good Confessor; Seventy Years 224 REVIEW FOR RELIGIOUS, July, 1951, Vol. X. 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 approba~tion. 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. Editorial Secretary: Jerome Breunig, S. J. Copyright, 1951. by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writ;ncj to us, please consult notice on inside back cover. Some Problems ot: Our Aged Religious Sister Mary Jane, O.P. THE problems of old religious are the problems of each and every one, for none of us is getting any younger. The proverbial old-fashioned rocker on the farmhouse porch where Granny could drowse away her honored last years has vanished, but Granny has not and neither has the aged religious. Never before our generation was the old age problem Sb great because there never were so many old folks. "Statistics tell us that today men and women sixty-five and overc~prise seven per cent of our population. Science has graciously presented another twenty years or more. Religious as well as others must plan what they are going to do. Sixty-Fiue is Young One wonderful and bright fact is that there are numerous reli-gious, both men and women, over sixty-five who are still,:bearing a large share of the burden of the community's w6rk. Dodge and Ford proved that old folks can work; they maintained old-age shops whose able personnel included men in their eighties. Long before either of the above thought of this, religious communities were taking it for granted. Sixty-five in a religious community is usually con-sidered young. Rarely does one find a religious who even considers retiring at that age, or at any age for that matter. How often one finds religious teaching school or doing other types of work at the ripe age of seventy-five and eighty. The author knows a religious who still goes out collecting alms for the community at the age of ninety-two. ~ During the past two wars employers in general were del~ighted with the oldsters' low accident and absenteeism rates,, as well as with their strategy in attacking problems. They were proud o'f the pro-duction power of that proportion of their workers. We, too, have every right to be proud of our aged religious. In the United States most old people subsist on some form ot~ organized "handout.," A few may enjoy adequate pensions from private sources,'frorr/civil service retirement allowances, Veteran allot- 169 SISTER MARY JANE Review [or Religious o merits, or old age relief or insurance. For others, an unfinanced senescence is likely to ,be dreaded: Often, it means ending up in a pub-li~ or private "nursing home." Not so our religious brethren; there is not this-fear for a member of a community. A few religious com-munities have a home for their dear ones, some with a'long waiting list. Waiting, yes, waiting for one or more to be called home for the longed-Ior eternal reward, but. waiting, too, to "occupy the places made vacant. What about the ~ged religious who cannot be admitted to these havens for some reason or other? The Housing Problem Where should these aged religious live? No one would deny them the balmy ease of Orlando, if they could have it. The public institution is out of the question. Some communities have done much but others have mad~ slight provision for their aged members either ih the past or at present. '~In many cases existing conditions and facilities are pitifully inadequate. It is undeniable that unless some corrective measures are set in motion, this already serious prob-lem'will become more acute as the average life expectancy climbs higher. Perhaps many more of the aged religious should be living with their communities, but, where this is not feasible, they ought to have a'special home ~where they may be left alone, but where they can obtain help when they need it. We all agree, that individualization in the care of o~r aged religious is preferable to institutionalization. There is hardly an institutional home for the aged which does not mingle the sick with the near-sick. More often than not, the latter need nothing more than custodial care. It is true that the pressure of modern .urban living makes domestic adaptability between age groups difficult and in many cases well nigh impossible. The aged find it difficult to change their habits so late in life. Nevertheless, many religious can and do get along together, particularly where th~ old religious remember the Golden Rule and the younger ones bear in mind that Our Lord said, "What you have done to these, you have done to Me." Some Symptoms o[ Age Old age is a gradual progression toward deterioration. It often shows symptoms of growing self-interest and lack of impressibility. Important events are no 19nger significant to old people as long as they do not touch directly upon their lives. There is usually a gen- 170 Jul~,1951 OUR AGED RELIGIOUS eral reduction in mental effidency, forgetfulness, arid loss of memory for recent events. Other symptoms include the tendency to reminisce and to fabricate, intolerance of change--routine must be observed and must never be disturbed lest irritability and tension rise--a rest-less desire to be up and about, to travel here and there, "frequently getting lost in transit (whether in or out of the monastery or con-vent) ; insomnia, and a tendency to putter aimlessly about the house and gardens. The t.endency to live in the pasi is very strong in some. Others show a total lack o~ interest in everything about them. Some are unsympathetic and indifferent, and the mood may ,change frequently and even without ~any apparent cause. Some ma~. be cooperativd, orderly, and quiet, and give very little trduble, .While others are untidy, meddlesome, 'and rcstless; Very.'often aged people become resistive when they think they a~.e: being coerced by those who are younger. One may even hear such expressions as "That fresh young thing!" Some Solutions The psychology of persuasion may have t'o called iflt.6.play to meet behavior problems that arise. Various stages of senility can effect disposition changes that necessitate parti.cular ~tre.atnlent and care. A great need is companionship. At its best old age is°a lonely existence, to say the least, and must be brightened by cheerful com-panions and a staff with a sense of humor. Everyone, we are told, comes into this life with three strong fundamental drives or needs: (1) the need of security; (2) the need fcr affection; (3) the need to do things for others or to mean some-thing to others. Frustration of these ftlnda~nental needs, even among religious, causes tension which makes the individual uncomfortable. The persistence of this tendency may be the beginning of a. nervous condition. Disability and chronic illness in the ageing and aged religious are increasing. The burden upon the communities, is already very large. It clearly threatens to increase year by year, unless something effective is done now to better conditions. . Nou) is the Time What can be done now with our young and middle-aged to make them strong, able, and competent to contribute to the general welfare and happiness during their declining years instead of being a burden to their fellow religious and themselves. This is a matter of concern 171 SISTER MARY JANE Reoieu~ [or Religious to each and every one of us. The time has come to speak out. It is not enough for y, ounger members to feel the wave of sentimental pity that sometimes sweeps over them today. It is not enough to provide the physical comforts of shelter, food, and clothing for these aged religious. These dear ones must be understood now by their fellow religious. Now,. too, they must learn to understand them-' SelVeS, The author is not bitter, but sometimes has to count to ten or perhaps whisper an "Ave Maria" to hold back angry words provoked by thoughtless acts, looks, and sometimes even just the tone of voice directed at some aged ~eliglous. If only everyone remembered how little they like. to be singled out as special beings! The attittide.of others is often a great handicap. It may be the lack of belief, the misdirected ~sympathg, sometimes the lack of sympathy, or the failure to regiird the aged one as an individual. Abrasions and fractures may heal, but a broken spirit will not. Often the feeling of younger religious towards the aged of their community combines pity and confusion. The pity may express itself in remarks like: "Isn't that sad?': "Too bad, we ought to be thank-ful." "She's old enough to die." "She served her purpose." Is there perhaps "no room" for the old religious? Again, why do some always make the mistake of thinking that all aged religious are deaf? Needless to say, over-hearing such remarks will hardly boost their morale. If this is what we ageing religious must look forward to as our life-span is extended, we may find ourselves agreeing that there are worse things in life than dying young or dying suddenly. Belonging What the aged religious wants more than anything is to be treated like everyone else, to feel that he belongs to the community, that he is stil! wanted. Belonging is the big thing. The penalties of old age are aggravated with rustication, particularly when undesir-ability, is felt. The aged religious should not be ruled out of any social life in the community nor excluded from recreations. Even when they cannot do the things the younger generation does, they like to watch. It makes, them part of what is going on. An occa-sional movie or a short excursion is sometimes most welcome. Ap-propriate occupations and recreations should be provided. Some religious are more efficient at seventy than others at fifty. Old people --religious are no exception--should be kept as active as possible to I72 ' duly, 1951 COMMUNICATIONS' make rise of their skills and preserve their morale. When they are occupied, they are happy. Properly selected bccupational .therapy exercises arthritic hands and encourages the use of affected extremltle~, preventing complete invalidism. Most activities tend to. stimulate normal functions and to counteract the tendency to apathy, brooding, and introspection. Anything that will preserve the self respect and dignity of old age should be appropriated .for the rise of our elderly religious. They should not be permitted to lose their identity in an atmosphere of depressing gloom and finality. Sickness or dependence of any kind is often a. degrading enough experience in itself. Above all, we must not call attention to their infi~rfiities, if they have any, not even with affectionate attention. Sur.~ly, .it is their right and privilege to have their few remaining years happy and free from worry. The aged are here td stay for longer periods th~n ever. The living and working conditions, then, of our dear aged religious should be a considerate concern of every one. And besides, none of us is getting any younger. Communications Reverend Fathers : In the March issue of the REVIEW FOR RELIGIOUS, I read with consternation ,the letter of,Sister M. Catherine Eileen, S.H.M. Since one might be misled by Sister's optimism (justifiable in her particular case), I think a little more information on the fenestration operatiori is essential.' A.few of Sister's statements also should be clarified. Sister writes: "There is fenestration surgery now to cure the type of deafness known as otosclerosis." However, men who have dis-tinguished themselves in this work say that it is only an amelioration of this disease and a restoration of serviceable hearing in suitable cases and,the~results are not as yet individually predictable. There are some who would disagree with Sister when she sa'ys, "Any otologist can diagnose this most prevalent kind of deafness." They hold that there is no method upon which one can depend with absolute certainty for the diagnosis of otosclerosis and that surgery on one afflicted with pathology wbich simulates but is n6t otoscler-osis will not improve the hearing of the individual. 173 COMMUNICATIONS "Some'time to re~over" may mean a period of years accompanied by a discharging ear. Whether or not the operation is successful, the ear will require care for the remainder of the patient's life, i.e., peri-odic visits to the ear specialist. This perhaps is not too great a price if the hearing is improved but rather a steep one if no improvement has resulted. Sister's" c~se does seem successful and I don't wonder she is so enthusiastic. To those whose hopes might have been raised by Sis-ter's zeal, I should say seek the advice of one who has an enviable reputation in the field of ear surgery. May I quote'one such otol-ogist, "In a suitable case the decision between operation and a hearing aid is a question which should be decided by the individual." Anyone who is further interested may write to the American Hearing Society, Washington 7, D. C., and get a copy of Hearing NewS, March 1948, from which I have taken the information con-tained in this letter. The New York League for the Hard of Hearing did not have any later available data on the subject. --SISTER HELEN LOYOLA, C.S.J. ' OUR CONTRIBUTORS JOSEPH M. COLLERAN, the translator of St. Augustine's Greatness of Soul and The Teacher in the "Ancient Christian Writers" series, is a professor of philosophy at Mount St. Alphonsus Seminary, Esopus, New York. SISTER MARY JANE taught both elementary and high school' for twenty-five years before entering the fidld of nursing. She is now an affiliate at the Brooklyn State Hospital for the mentally ill. ANSELM LACOMARA, a missionary and writer, is from Our Mother of Sorrows Monastery, West Sprihgfield, Massachusetts. WINFRID HERBST, au-thor and retreat master, is on the faculty of the Salvatorian Seminary, St. Nazianz, Wisconsin. JOSEPH F. GALLEN is a professor of canon law at Woodstock Col-lege, Woodstock, Maryland. VACATION SC~HOOL IN SOCIAL ACTION St. Francis Xavier University, Antigonish, Nova Scotia, is offering a vacation school in social action for priests and seminarians from August 14-25. There will be lecture courses, combining exposition and opportunity for discussion, on the spiritual foundation of social action and on organizing the parish for social action. The director is the Reverend D. MacCormack. 174 Redemptorist: Spirit:ualit:y Joseph M. Colleran, C.SS.R. WHEN St. Alphonsus de Liguori, in 1732, gathered a groupof ¯ priests and brothers to form the Congregation of the Most Holy Redeemer, he intended primarily to 6rganize a band of missionaries to evangelize the neglected country districts of his native Kingdom of Naples, and later, of other parts of the world, and everywhere to preach redemption and repentance to "the most abandoned souls." That its concentration upon this precise .field of apostolic activity constitutes the sole feature disting.uishing the con-" gregation from other religious institutes is the impression given, upon first reading, by the .explanatory constitutions which the saint added in 1764, and which, in this respect, remain the same today. "Every Religious Institute proposes to itself a two-fold end:the first is its own sanctification, the second the salvation of the people and the good of the Church. The former is general, the latter special, and it is by this that the various. Religious Orders differ from one. another . With regard to the second end, by which we ,are dis-tinguished from all other Orders and Religious InstitUtes within the Church, the Rule enjoins that . . . by preaching l~he Word'of God, we should labor to lead the people to a holy life~, especially those who, being scattered in villages and hamlets, are ,most deprived of spiritual help--and this is our specific end" (Constitutions 1 and 5). From the very beginning, howeverl Alphonsus himself practiced, and inculcated upon his spiritual family, a type'of spirituality that would best fit in with this apostolic purpose and would be a distinc-tive mark of his little congregation. This pattern of ascetical formation became more clear and systematic as time went on, and its principles were more exactly formularized as the saint undertook to publish for his followers and for the universal Church, his popular and practical treatises on ascetical and pastoral theology. St. Alphonsus realized deeply that fruitful apostolic activity and personal sanctity were inextricably connected. The sermon that is most effective is the one' that has been lived before it is preached. The asceticism that is most valuable to an apostle is the one that most readily overflows into works of zeal and charity. For that reason he insisted upon an exact proportion between the active labors of the 175 JOSEPH M. COLLERAN Revieud for Religious ministry and the retired contefnplation of.the monastery. He would have his priests be "Carthusians at home and apostles abroad." It was always his ideal that missionaries spend no more than six months of each year in the actual work of the missions, "lest the active life overbalance the contemplative, to their spiritual loss" (Const. 108). He:would have the Coadjutor Brothers, who are engaged in prayer and domestic work, as well as the Sisters of the co.mpanion institu'te, the "Redemptoristines,", not only consecrate themselves to self-sanctification, but also offer their labors and devo~ tions vicariously for the success of the missions. Thus, the saint's pastoral and ascetical directions are inseparable, and together they indicate the spirit of the institute that would continue his labors and copy his way of living with God. The Facets ot: Love Our Lord tells us that the great commandment, for the apostle to preach and for the religious to practice to perfection, is to Iove the Lord thq God u2ith thai whole heart (Mark 12:30),°and St. Paul likewise makes it plain that all Christians must above all things bare cbaritg, which is the bond of perfection (Col. 3:14). While some masters of the spiritual life propose the practice of the various spe-cific virtues as means toward the acquisition of love--so that morti-fication, for example, arises from penance and leads to love--others, like Saints Bernard, Bonaventure, Francis de Sales, propose love as the beginning, th~ seed out of which the other virtues grow. X~v'ithin this second, so-called "seraphic" school, Alphonsus must be num-bered. 1 Love, he recognized, includes and requires both hope and fear. Against Jansenism, whose rigoristic spirit, despite its condemnation, was still deterring sinners from approaching God with confidence and was influencing confessors to demand signs of perfect love before they would grant absolution and permit Communion, the Saint inveighed vigorously. For his more benign practices, he was accused of laxity.At the same time, be fell prey to charges of severity from writers who, holding on to relics of Quietism, were averse to strenu-ou~ ascetical activity, under the pretext of passive indifference. He insisted that his missionaries r~alistically set before the people, to incite them to conversion and fervor, the reality of hell. And out of :tCf. A. Desurmont, C.SS.R., Oeuores Completes, tome 1, L'Art d'Assurer Son Salut. Paris, Libraire de la Sainte Famille, 1906. Introduc~don, p. 23 f. See also C. Keusch, C.SS.R., Die Aszetik des hi. Alfons Maria v6n Liguori. Pader-born, Bonifacius-Druckerei, 1926. P. 236 f. 176 July, 1951 REDEMPTORIST SPI'RITU~ALITY his own missionary experiences,' he formed judgments that other saints and doctors would probably not have expressed so boldly for instance: "If God had not created be!l, wh6 in. the whole world would love Him? If, with hell existing as it really does, the greater part of men choose rather to be damned than to love Almighty God, who, I repeat, would love Him were there no hell? And therefore the Lord threatens those who will not love Him, with an eternal punishment, so that those who will not love Him out of love may at least love Him by force, being constrained to do so through fear of falling into hell.''-~ The keynote of all his exhortations is'salvation, the individual participation in the merits of Christ's Redemption, and salvation is to be. worked out with fear and trembling (Philipp. 2:12). This fear, or more exactly, this love that involves fear, has a function in every grade of the spiritual life. In sinners, Alphonsus aimed to awaken fear by warning them of the eventual limit to the sins that God would forgive, and the limit .to the graces that God would provide. He tirelessly reminds them of the imminence of death, the terrors of hell, the imperative need of conversion. He warns them solemnly" of the fearful dangers of the "occasions of sin." "In regard t9. those striving for perfection', he also has recourse to the motive of fear, although it is prin.c.i.i0Mly the filial fear of losing God and of losing the special graces that are attached to a higher vocation. He voices the warning that although vocation to the religious state is a free gift that does.not imply a strict obligation, yet because special graces are attached i!o this state, it 'is most difficult to attain salvation if one neglects his vocation. Because perseverance is a grace that can be lost by failure to pray, and by lack of correspondence with grace, there is still reason, even in the state of pe.rfeCtion, to fear. (In his own congregation, he added to the three customary vows, a vow and oath of perseverance.) In re~ard to religious, too, he strikds hard at "tepidity," which he identifies as the habit of deliberate venial sin, and which he considers a state to be avoided" with fear. If the saint seems at times encouraging and at times severe, it is only because he is presenting, one at a time and each in its own clarity, the facets of love: confidence and fear. It is, however, con-fidence that predo.minates: "If we have great reason to fear ever-lasting death on account of our offences against God, wfi have, on 2Ditzine Love, II, in The Way of,Salvation and of Perfection, part III. Brookl~n, Redemptorist Fathers, 1926. P. 311 f. 177 JOSEPH M. COLLERAN Review for Religious the other hand, far greater reason to hope for everlasting life through the merits of Jesus Christ, which are infinitely more able to bring tlon.ab°ut" ,,a°ur salvation, than our sins are to bring about our damna- The Practice o[ Love In complete harmony with the long tradition of saints and theo-logians, but with an insistence and clarity peculiarly hi~s own, Alphonsus points out that the measure and the practical test of love of God is conforroit~. , or better, uniformity, of one's will with the Will of God. "Conformity" ~.involves the acceptance of whatever God intend~ for us or permits to happen to us. "Uniformity" sig-nifies our blending our own will as it were, into the Divine Will, so that we .never desire but wh.'a~"[God desires, and there remains only the Will of God, which becomes our own. "The entire perfection of the love of God," the saint writes, "consists in making our own will one with His most holy will . The more united a person is with the Divine Will, the greater will be his love of God . This is the summit of the perfection to which we must be ever aspiring. This has to be the aim of all our work, all our desires, all our meditations and prayers.''4 For Redempto~rists especia.lly, as Alphonsus conceives their voca-tion, uniformity with the Will of God involves two essential require-me, nts. The first is negative: detachment from all created things. The second, more positive means, is imitation of Christ the Redeemer. Detachment While, of course, the conception of detachment is not new with Alphonsus, he gave it such emphasis and priority that he made it a distinctive characteristic of his ascetical doitrine. "Detachment" signifies the exclusion from the heart of everything that is inordinate and alien to perfection; it invplves the denial to self of anything material that does not serve sanctification; it implies the performance of unpleasant rather than of pleasant actions, and greater charity toward the ungrateful than toward the grateful, as signs and means of more ardent love of God; it even requires the sacrifice of certain 3Tbe Practice of the Love of Jesus Christ, Introd., III, in The Hol~t Eucharist. Brooklyn, Redemptorist Fathers, 1934. P. 285 f. 4Conformit£l with the Will of God, I, in The Way of Salvation and of Perfection, part-III, pp. 353, 358. 178 duly, 1951 REDEMPTORIST SPIRITUALITY virtuous actions when the higher demands of charity or obedience conflict with them.5 So important did he consider this purification of the heart as a preparation for advancement in perfection that in the little treatise, The True Redemptorist, which he wrote for his first members, he confines himself to this one point, and reduces the special requirements of any applicants to _a four-fold detachment: from the comforts of life, from relatives, from self-esteem, and from self-will. ¯ The practice of poverty he kept as strict and uncompromising as an active apostolate would allow; and the peculium and any other method of private control of material things, he excluded rigorously from the very beginning. The "common life" he. ev.e.r.,g.uarded jeal-ously, and he manifests his legal tr.aining in the deta~i'~'and precision of his enumerations of things allowed and forbiddeti." The things provided for common use, the amount of the portions at table, the size, number, and materials of various furnishings for the rooms be determined with exactitude and uniformity. Under the vow of poverty is incIuded the renunciation of a bishopric or any other ecclesiastical dignity or benefice outside, the congregation, unless the Holy Father commands its acceptance. Knowing from experience, sometimes from the bitter experience of defections from his infant institute, that the people of his time and land were often loath to permit their sons to make sacrifice of themselves in r~llgion, he was adamant about detachment from rela-tives. In answer to a request from a sick. subject who wanted to go home for the freshness of his native air, he replied that "home air is always pestilential to the religious spirit." When one who was ill offered to go to his relatives, to save expense to the community, he quickly answered that the congregation would sell ~ts books to take care of the sick. The strictness of the saint's rules and written'com-ments on detachment from seculars is balanced by his efforts to promote in his communities the hospitality and brotherliness of family life. Insistent as be is that individual desires be restricted to needs, he is even more insistent that .t.he community provide for every need to the extent that is possible. Self-esteem and independence of will he opposed as mortal dis-eases. Not only did be insist on individuals giving up all ambition for preferment and distinction, but he would have the'institute itself 5Detachment from Creatures in The Way of Salvation and of Perfection, part II, XLI; also Divine Love, ibid., pp. 317-19. 179 JOSEPH M. CoLLERAN Review for Religious humbly accounted the least of all in the Church. Although the work for which each must be ready is preaching, he deprecated'anyone's: putting himself forward to preach without waiting for designation by superiors. "He only has the spirit of the institute," he wrote, "who enters it with the desire of practicing obedience, and,of sub-mitting peacefully to be put away in some corner without having any employment, happy that the good is done by others, while he himself will only do that which is.directly imposed upon him by obedience, without having asked for it.''~ "Re-living the Redemption The imitation of Christ that he proposed to his members is not only the general one that is obligatory on all, but a concentration upon the formally redemptive phase of Christ's life, the motto of his congregation being Gopiosa Apud Eum Redemptio. This emphasis affects both the active apostol~te and the ascetical development of Redemptorists. " They are to be employed only in those tasks that have to do directly with the salvation of souls, and indeed, so far.as is ordi-narily possible, only in those that Christ and His ApoStles per-formed. Hence the principal field of labor is the conducting of mis-sions, in ~vhich the essential and fundamental truths are preached, with a view to converting souls from sin to the state of grace, from inconstancy to perseverance in virtue, and from ordinary fidelity to Christian perfection. Occupations that are not in harmony with the work of redemption ifi the strictest sense, such as t~aching secular subjects in schools, parochial work, the conducting of orphanages, and the like, were deliberately excluded by Alphonsus, and have tra-ditionally been accepted only rarely and temporarily, as need arose and higher authority commanded. The apostolate of red.emption extends to all classes of people, but preference is strictly to be given to the poor,,, to those who have been abandoned by others, and to those found far from those centers of population where the means of salvation are more readily within reach. The style of preaching set by the saint is affective, rather than argumentative; simple, rather than ornate; apostolic, rather than academic. It was his aim to set OThe True Rederoptorist. This short work, with slight alterations to .adapt it to all religious, and with preliminary chapters on detecting and preserving vocations, was also published by Alphonsus under the title Counsels Concerning a Religious Vocation. This treatise is available in English, in the volume The Great Means of Salvation and of Perfection. Broot').yn. Redemptorist Fathers, 1927. Pp. 381- 417. , The sentence which is here quoted from the Manua[e Presbyterorum C.SS.I~. does not appear in the reprint. 180 Jul~,1951 REDEMPToRIsT SPIRITUALITY up in the garden of the Church, not an exalted fountain that would impressively spray its streams on high, but a rivulet that would seep into the ground to nurture and fructify the lowly and the towering growths alike. Since He who saves is He who sanctifies, the Redeemer is the model of asceticism too. "The end of the Institute of the Most Holy Redeemer is no other than to unite priests to live together, and ear-nestly strive to imitate the virtues and example of Jesus Christ, our Redeemer, devoting themselves kpecially to the preaching of the word of God to the poor" (Text of Ruie, Introduction). The Passion is proposed as the customary subject of all evening meditations, and the central act of R~edemption is the.core of all Redemptorist devo-tion. It is likewise the pattern of their personal efforts at self-sacrifice: "the members of our Institute, after the example of the R~deemer, ought to spend their lives in thb endurance of sufferings, and should have a great hatred of a comfortable and luxurious life." (Const. 489). True it is that Alphonsus taught in his writings and inculcated in his religious various devotions in honor of Christ; he was, for example, one of the most ardent proponents of devotion to the Sacred Heart, which, in his time, was "opposed by some writers'and often avoided in practice. But crib and cross and altar are the principal themes of his devotional exhortations, the cross being central, the crib its forerunner, and the altar its keepsake. To devotion toward the Blessed Sacrament he made a tremendous ¯ contribution by his Visits to the Blessed Sacrament, originally in-tended for his own novices but in time spread throughout the world with a popularity that P~re Pourrat compares to that of the Imita-tion of Christ.7 Adoration, thanksgiving, and reparation are the sentiments he would awaken in his followers in regard to the con-tinual presence of the R~deemer among us. He could conceive of no devotion to the Redeemer that did not include devotion to Christ's Persoflal Relic of the redemption. It is true of Alphonsian asceticism, as it is true of practically every modern school, that it is not so liturgically centered as that of St. Benedict. Nevertheless, Alphonsus quite definitely recognized the primacy among devotions that belongs to the Mass. For the laity he wrote The Sacrifice of desus Christ, expounding the doctrine of sacrifice and the meaning of the prayers; for priests he published "a 7Cf. P. Pourrat, La Spiritualit~ Chr~tienne, tora~ 4. Paris, Gabalda, 1947. P. 456. 181 JOSEPH M. COLLERAN Reoiew [or Religious book on The Ceremonies of the Mass, and another, a devotional one, on Preparation and Thanksgiving. The devout and affectionate prayers he composed have as their purpose the extension throughout the. day of the spiritual benefits of the Holy Sacrifice. He also recog-nized the importance of the official prayer of the Church, requiring the Divine Office to be recited in the various communities when the 'missionaries are not engaged in apostolic works. The Mother's Place St. Alphonsus was one of the principal expositors and defenders, in the dogmatic field, of the doctrine of the universal mediation of Mary. As a corollary of this teaching that all graces come through her hands, he taught that some devotion to her is morally necessary for salvation. In asceticism, also, he proclaimed that imitation of the Divine Redeemer involves, a wholehearted and practical devotion to His Mother. In both their personal lives and in their apostolic works, be would have Redemptorists Mary-minded. Preachers are urged to make mention of the intercession of the Blessed Mother in every discourse; every series of sermons or instructions is to include at least one talk devoted to her. From the time of Alphonsus until the definition of the dogma, Redemptorists were required to take an oath that they would defend and teach the truth of the Immaculate Conception; and under this title Mary is the principal patron of the congregation. The saint insists emphatically that Mary is the keeper of vocations; in his congregation the perseverance of every member is committed to the care of the Virgin most faithful. The Practice oF Virtues To facilitate and intensify the practice of virtues, Alphonsus pro-poses the method of concentrating explicitly on one at a time. His original rule was arranged in twelve parts, each of which set forth one virtue. Each "rule" wasit'self rather a short exposition of the relation of the virtue of the R~deemer and an application, rather ex-hortatory and devotional than diregtive and legalistic, to the life of a religious. Each rule is followed.by a "constitution" that gives more detailed and specific directions. In 1749, the Rules and Constitutions were put into a more formal a~d legal structure, but one constitution still directs the special practice of a single virtue each month. In the order of the months of the year these virtues are proposed: faith, l~ope, love of God, charity toward one another, poverty, chastity, obedience, humility, mortification, recollection, prayer, and self- 182 dul~ , 1951 REDEMPTORIST SPIRITUALITY denial with love of the Cross. These virtues, in turn, are to consti-tute the subject-matter of meditations, of particular examens, and of exhortations by superiors during the respective months. Such a division gives ease, simplicity; order, and solidity to the acquisition of virtue, and with all the members of the institute making an effort to concentrate upon one virtue at the same time, each individual is to find in the common activity a strong external support and example. Furthermore, since the different virtues are always considered as phases of the life of the Redeemer and as means of being united with Him, such repeated concentration upon each one serves to impress the mind with the richness of the Divine Model, and to strengthen the will to accept Christ's life as one's own. The Primacy/of Pra{/er The genius for simplicity and practicality that Alpbonsus .pos-sessed shines out pre-eminently in his teachings on prayer. The singular importance he attaches to prayer, he indicates succinctly in the title of one of his most famous works: The Great Means of Sal-vation and of Perfection. Well knovcn is the practical conclusion with which he cut through the learned and endless theological con-troversies on the efficacy of 'grace and predestination: "He .who prays is certainly saved. He who does not pray is certainly lost . Pray, pray, never cease to pray. For if you pray, your salvation will be secure; but if you stop praying, your damnation will be certain.''s No less does he insist that perfection depends upon prayer. He would have religious life a life of prayer, flowering into a continual "con-versation with God," where God speaks to the soul through His vis-ible creations and the impulses of His graces, and the soul responds with acts of love and gratitude. Prayer, for Alphonsus, is nothing less than the breath of super-natural life. Only by praying do we receive efficacious grace to per-form meritorious acts; only by pr~ying do we obtain the help to overcome temptations; only by praying do we acquire the light to know God's Will for us and thestrength to fulfill our vocations; only by praying do we acquire the grace of perseverance; only by praying, indeed, do we acquire the g~ft of praying sufficiently, and of being constant in making our requests. Mental prayer he considers morally necessary as a means to incite the prayer of petition, without which God does not grant the divine 8The Great Means of Salvation and of Perfection. Brooklyn, Redemptorist Fathers, 1927. Part I, ch. 1, p. 49 and Part II, ch. 4, p. 240. 183 ,JOSEPH M. COLLERAN helps, the lack of which, in turn, frustrates all attempts to observe either commandments or counsels. For mental prayer manifests one's spiritual n'eeds, the dangers to his progress, and the measures of improvement to be adopted; and all these stimulate him to prayers of petition. So far as the "meditation" itself is concerned, he reviews and recommends the usual methods that had been developed and proposed by the saints, especially by Theresa and Ignatius. His special and distinctive concern, however, is not with the method of meditation, but with the "affections, petitions, and resolutions" which are to follow upon the considerations as the thread follows the needle, for these constitute the real fabric of mental prayer. In the affections, he would have repeated acts of love, humility, gratitude, confidence, and contrition. Petition should be concerned, above all, with for-giveness of past sins, increase of love, and perseverance until death. Resolutions should be practical, specific, and usually limited to the near future. Petition is the most important of all, and this is the meaning of the saint's striking statement: "To pray is better than to meditate"--that is, petition is of much more .value thanconsidera-tion of trflth. This stress upon acts of the will-rather than on acts of the intel-lect, this priority of affections over considerations, the saint himself illustrates in all his writings and, most notably perhaps, in his familiar Visits to the Blessed Sacrament, where there is frequent and easy transition from description and exposition to fervent iorayer. This procedure facilitates progress from the more common discursive type of mental prayer to habitual recollection and the prayer of simple regard, which prepare the soul for infused contemplation. The school of perfection of~ which Alphonsus is master is thus a simple and practical trainings~ool in uniformity with the Will of (Sod, by imitation of the Redeemer on the cross and closeness to the Redeemer in the tabernacle, by0~etachment from creatures, by prayer of petition, and by tender deybtion to the Virgin Co-Redeemer. There is no favor the saint would ask for his institute but the privi-lege of continuing the effects of Calvary's Cross; for he prayed: "Per-fect Thy work, 0 Lord, and fo~ Tby glory make us all Thine own; so that all the members of this Congregation, even to the day of judgment, may continue to please Thee perfectly, and to gain for Thee a countless number of souls." 184 -Quest:ions t or Mon :hly Recoiled:ion Winfrid Herbst, S.D.S. yOU asked for it. You requested a series of questions for your monthly recollection~uestions that will elicit good resolves urging on to greater perfection in religious observance. And I am glad you realize there is no nobler ideal to strive for than perfect religious observance according to your constitutions. "Make an accounting of thy stewardship" (Luke 16:2). Do this in medita-tive self-examination. Take the following series, not exhaustive by ,any means, but sufficient for your purpose. Place yourself in the presence of Almighty God, before whom, at what hour you know not, you will appear for judgment, and in the presence of your guardian angel. Recall to mind the many graces and benefits bestowed upon you, an unworthy sinner, from the first mo-ment of your existence, and also during the past month. Then humbly consider the following points. 1. What is my service of God like? Do I render tribut~e of Mass and my Office devoutly, in a holy manner, in God:s presence, and without haste? Do I act on the principle that thoughtless haste kills all real devotion? 2. Do I do what is to be done before, at the beginning of, and after my daily meditation? 3. Am I able to look death in the eye without fear? How ashamed would I be to meet Jesus my Judge,now? What am I doing to make myself less ashamed, by living in continual recollec-tion and fraternal charity? 4. Do I try to increase in. personal[ love for Jesus by thinking often of His love for me? Can I, too, exclaim: ".In whatsoever, place Thou shalt be, my Lord and King, either in death or. in life, there ~ill Thy servant be"? (2 Kings 15:21.) o. 5. Whose room is the better, Jesus's (Bethlehem's cave) or mine? What can I do to make mine 19.ok more like His in poverty? 6. Do I recall that Jesus's hidden life says to me, "Family (com-munity) life means charity"? 'Am I trying hard to make others and myself happy in community life by adhering zealously to my prac-tice of increasing acts of charity and considerateness? 185 x,VINFRID HERBST 7. Am I giving to God what He so insistently asks of me: uni-versal, beautiful, fraternal charity and gentle helpfulness, especially in community life? Am I giving it all geneiously, despite the fact that. it is hard? 8. And am I giving Him this other thing for which He asks with similar insistence and which is equally hard: numerous ejacu-lations every day combined with the greatest possible recollection? 9. Have I the habitual disposition rather to suffer anything than commit a deliberate venial sin? Do I occasionally aspire to the third degree of humility, desiring to do and actually doing some hard things just because I want to be more like Jesus and out of love for Him, forgetting the reward? 10. Do I look upon all the rules, even the smallest, as the express will of God in my regard and observe them accordingly, realizing that I can save souls in this manner without even leaving the cloister walls? 11. Do I, for love of Jesus crucified, practice little acts of morti-fication daily, in folding the hands, in kneeling, and in a score of other simple ways? Do I restrain myself at table when I would eat too eagerly? 12. Do I recall that the body of Jesus was placed into a tomb "wherein no man had yet been laid," and do I place His living body into a heart that is new every morning in its purity and fervor, into a heart that is prepared for Him? 13. Do I strive to maintain within myself that spirit of joy and holy gladness without which there can be no real progress in the spiritual life? Do I show it exteriorly, as I ought to? 14. Do I value my vocation as my pearl of great price? 15. Do I try to love God because He is the Supreme Good, of whom the goodness of all creatures is but a faint reflection? It seems to me that it is because of such striving after perfection there are so many beautiful souls in this world. These souls make one resolve not to be outdone in goodness even while they almost fill one with despair of keeping pace with them. PLEASE NOTE CAREFULLY The subscription price of REVIEW FOR RELIGIOUS is now: $3.00 per year for Domestic and Canadian subscriptions; $3.35 per year for all foreign subscrip-tions. For further details please see inside back cover. 186 I:lections and Appointments Joseph F. Gallen, S.J. ELECTIONS a.nd appointments to office are not a daily occur- .fence in the religious life but they are of supreme and lasting importance. The observations that follow concern congrega-tions of Sisters and Brothers. The law of the Code of Canon Law and the practice of the Holy See in approving constitutions are almost the same for Brothers as for Sisters., These observations are not a complete canonical commentary but are limited to the more impor- ¯ .rant and, perhaps, more human elements of elections and appoint-ments. It is evident that each institute must follow it~ own consti-tutions, but some of the suggestions given below can be pondered by all congregations. They may not be contained in the constitutions, but they ycill not be contrary to the constitutions. I. The Elective Sgstern Religious chapters in virtue of canon 507, § 1 are obliged to observe the canonical norms for elections prescribed in canons 160- 182. The Code does not determine what religious in an institute are to be the members of a general or provincial chapter, and here we encounter the first difficulty in elections. Several diocesan congrega-tions of Sisters and a few pontifical institutes that retain the govern-mental structure of an independent monastery' of nuns have what is commonly called the direct vote. In other words every Sister of perpetual vows is a member of the elective chapters. The difticulty arises in this matter when the diocesan congregation wishes'to be-come pontifical or when the pontifical institute described above de-cides finally to conform its constitutions, to its actual life by a general revision. The direct vote must be g.iven.up. The Holy See demands the system of delegates for botl4?'the general and the provincial chapters. First of all, this difficulty is q.r should be practical for several congregations in the United States. The new quinquennial report for diocesan congregations is pellucid on the point that it is the will of the Holy See that very many of the diocesan congregations in the United States should become pontifical. The pontifical congregations alluded to above should institute a general revision of their constitu-tions. It does not seem reasonable to maintain that constitutions 187 JOSEPH F. GALLEN Review for Religious devised for the relatively small community of one house of enclosed nuns are suitable for a congregation of several hundred Sisters, scat-tered in various houses and cities, and laboring in the active life. A protest against giving up the direct vote is really futile and unreasonable. If the Holy See has now for more than half a century constantly demanded the system of delegates, what is the utility of wishing to retain the direct vote? The Holy See corrects the pro-posed constitutions and will insert the system of delegates if it is riot in the constitutions. Is it likely that a protes} against such a pro-longed and.constant practice of the Holy See is reasonable? The Holy See, in 1901, published a plan of constitutions, called the Norrnae, on which the constitutions of lay congregations that wished to be approved by the Holy See had to be based. These Normae are still in effect in so far as they have not been modified by the Code of Canon Law or the later practice of the Holy See. The Norrnae demanded the system of delegates and prescribed that the general chapter was to be composed, of the general officials, of all the superiors of houses of at least twelve religious and one delegate elec.ted by each of these houses, and finally of one superior and one non-superior delegate elected by smaller houses, which were to be united into elective groups of at least twelve religious. The constitutions could also make former superiors general members of the chapter. If the institute was divided into provinces, the provincials and two elected delegates from each province supplanted the superiors and delegates from the houses. The provincial chapter was to be composed of the provincial officials and the superiors and delegates from the houses as described above for the general chapter. Further-more, we have published corrections of constitutions which show that the Holy See was demanding the system of delegates at least as far back as 1887.1 Diocesan congregations also .should have the system of delegates. It is an admitted principle that diocesan constitutions should con-form to those of pontifical congregations except in matters that are proper to the latter institutes. The system of delegates is in no sense proper to pontifical congregations. The mind of the Holy See on this point is sufficiently indicated by the plan of constitutions pub-lished in 1940 by the Sacred Congregation of the Propagation of 1Analecta'Ecclesiastica IV (1896), 158, n. 12; VI (1898), 57, n. 1; Battandier, Guide Canonique, 4th edit., 1908, n. 300; Bastien, Directoire Canonique, 1st edit., 1904, n. 431. 188 Jut~, 1951 ELECTIONS AND APPOINTMENTS the Faith for diocesan missionary congregations. This plan pre-scribes the system of deleggtes. Reason itself manifests the necessity of the system of delegates. Some of the institutes that have the direct vote can have a chapter of four hundred religious and even more. This is obviously an inefficient number. The vote for the superior general can go to four ballots. Imagine the labor, difficulty, and weariness merely of counting six-teen hundred votes! Each vote must then be opened, examined, and recorded. Then follow six other elections, each capable of going to three ballots. How can a chapter of affairs be efficiently and expedi-tiously conducted when the assembly numbers several hundred? A pontifical congregation of twelve hundred religious divided into four provinces will have a general chapter, exclusive of former superiors general, of nineteen members. As opposed to this practice of the Holy See, a congregation of three hundred religious with the direct vote will have an elective chapter of approximately two hundred 'religious. The opposition of the direct vote to the practice of the Holy See, to reason, and efficiency is so evident that further argumen-tation would only torture the obvious. The principle of the system of delegates is not proportioiaal representation. A province of a thousand will have the same number of delegates as a province of four hundred. Proportional representa-tion is not necessary, since the purpose of a chapter is the good of the congregation as a whole. The capitulars should divest themselves of the narrowness of merely local interests, prejudices, and ambitions and consider only the interests of the entire congregation or prov-ince. It is of no import that the United States, or the East, or the West should get its turn at the office of superior general. Not only the one important principle but the one principle of the election is that the congregation should get the best possible superior general. A greater appreciation of and fidelity.".to this principle would not only effect better elections but would also' assure a more peaceful sequel to some elections. : The system of delegates brings to a chapter a sufficient and effi-cient number of capitulars, who are from all parts of the congrega- ¯ tion and can thus give the information necessary for a knowledge of the congregation as a whole. However, no elective system is an ade-quate substitute for the study, prayer, and purity of intention re-quired for a proper vote. Capitulars can rush into this most impor-tant matter unprepared, grasp at the first prominent name or most 189 " JOSEPH F, GALLEN Review for Religious striking personality, and give a vote that may be firm but not thoughtful. They should previously have studied all religious known to them who are possibly qualified for the consult one another on those qualified, but they are forbidden to electioneer. Prayer is never useless, but in preparation for an election it is especially necessary. Vital prayer brings a peaceful sleep to pre-judice and passion, and t~hese are the natural enemies of a proper election. The illumination and strength of prayer are required to vote for the one God wants rather than the one I like, to vote 'according to the will of God rather than according to the choice of any group. Prayer will bring purity of intention by which the vote will be given to the one most competent and will exclude self-interest, sectionalism, and nationalism. II. Elect Only When Necessary 1. General Officials. The designation of superiors and officials is a matter of internal government and thus appertains to the institute itself. The superio~ general must be elected by the general chapter, since this chapter is the only superior higher than himself in the insti-tute. The general councillors are also elected by the general chapter. This is the reasonable method of designation rather than appoint-ment by the superior general. No superior should choose his own councillors, since ther~ is danger that he would select only those of the same mind as himself or those who would be pliable to his own will. This would be opposed to the canonical concept of canon 105, 3°, which commands a councillor to give his opinion not only respectfully but also truthfully and sincerely. The purpose of a council is to preclude a government that would otherwise be purely individual. At least occasional dissent and opposition of councillors is inherent in the obligation of superiors of seeking the advice and consent of their council. In almost all congregations of Sisters and Brothers the general. chapter also elects the secretary general and the bursar general, but the Sacred Congregation of Religious in approving constitutions also permits that these two general "officials be appointed by the superior general with consent of his council. In my judgment this is the preferable method. The secretary and bursar as such have no part in government. The secretary is merely what his name implies, a secretary and an archivist. The bursar is a treasurer and a bookkeeper. No attribute of these offices demands an election by the general chap-ter. I think we can go further and maintain the following principle 190 ELECTIONS AND APPOINTMENTS as practical: an elective chapter is a sufficiently compet.ent judge of the broad human qualities required for government but is not a good judge of specialized abilities. Chapters have elected secretaries who ~ould not type and bursars who knew nothing of keeping books. What has been said of the secretary and bursar is much more true of the director of schools, or studies, the inspector general of hospitals, and, above all, of the novice master who are elected by the general chapter in a few congregations. The procurator general in congregations of Brothers is also an official of specialized abilities. 2. Provincial Ogicials. The Code of Canon Law does not de-termine the method of designation of the provincial superior, the provincial councillors, or the provincial secretary and bursar. In theory at least the constitutions may determine whether the designa-tion of these officials is to be by appointment of the superior general with the con~sent of his council or by election in a provincial chapter. However, many things that are left undetermined in the Code are determined by the practice of the Sacred Congregation of Religious in approving constitutions, although that is not completely, true in the present instance. Nevertheless, it is most worthy of note that the Normae described above mention only the appointment of provincial officials by the superior general. It is also significant that the two outstanding authors on the practice of the Sacred Cdngregation for the constitutions of lay congregations, Bastien2 and Battandier,"~ do not even mention the designation of provincial officials by election. Looking through thirty sets of constitutions of pontifical congrega-tions of Sisters and Brothers, I find that twenty-six appoint and only four elect the provincial officials in a provincial chapter. It thus ¯ appears more than evident that appointment is by far the preponder-ating method of designation in the practice of the Holy See. Reason itself commends the method of appointment. If the term of office of the provincial is three years, a provincial chapter is neces-sary every three years. Experience seems to prove that the election year is also a distracted year. This argument is not so fdrc~ful when the term of the elected provincial isosix years, as is sometimes pre-scribed in constitutions. The usual norm also is that the superi6r general or his delegate presides at a provincial chapter in which pro-vincial officials are elected. The territorial extent of congregation~ divided into provinces is usually very extensive. If the superior gen- 9Directoire Canonique, nn. 239, 3; 381; 387-389. 8Guide Canonique, n. 505. 191 JOSEPH F. GALLEN Review for Religious eral believes that he should personally preside at these chapters, he is faced with a burden of travel that can interfere with the duties of general government. It is to be remembered that he is already obliged to make a canonical visitation of his entire institute at least once during his term of office. It is also the ordinary norm of constitu-tions that the superior general with the consent of his council must confirm the election of the provincial officials. These cannot validt~t enter on their offices before they are confirmed. For example, if a religious who is elected provincial superior places any act as provin-cial before being confirmed, that act is null and void (canon 176, § 3). Furthermore, the superior general should, at least outside of an urgent case, assemble his council to secure their vote (canon 105, 2°). The members of a council, at least ordinarily, are to give their opinion in an assembly of the council and not by individual and separate replies to the superior. It is certainly somewhat contradic-tory, as also inconvenient and difficult, that the superior general should ordinarily preside over a provincial chapter and yet ordinarily be present with his council to confirm the election. 3. Is a prooincial chapter necessar~l? A provincial chapter always elects the delegates to the general chapter. It is almost universally true that these delegates are two in number. In some institutes the provincial chapter also decides on the, proposals that are to be sub-mitted to the chapter of affairs in the general chapter, and in a few congregations the provincial chapter may make financial and dis-ciplinary enactments for the province, which, however, are not effective until they are confirmed by the general council. A provincial chapter brings together superiors and delegates from the entire prov-ince. It thus entails the suspension of other works by the members for the duration of the chapter and also the expenditure of a sufficient amount of money for travel. The latter consideration is of no small moment in congregations of ~is~ers and Brothers. It is a safe pre-sumption that such institutes are so poor that economy becomes a basic principle of conduct. It must be admitted that in the practice of the Holy See the pro-vincial chapter is almost the universal means of electing the delegates to the general chapter. However, th~ Holy See has also approved the following method. Those of active voice assemble in each house under the presidency of their local superior. Each vocal writes on the one ballot the names of the two Sisters that she elects as delegates to the general chapter. The local superior encloses these in an 192 dulq, 1951 ELECTIONS AND APPOINTMENTS envelope with her own vote, seals the en,~elope in the presence of the vocals, and immediately forwards it to the provincial superior or superior general. A meeting of the provincial or general council is held after all the envelopes have been received, and at this meeting the votes are counted, examined, and recorded. The two religious with the highest number of votes are the delegates, the next two are the substitutes. It is difficult to see why this simple method is not preferable when the only business of a provincial chapter is to elect the delegates to the general chapter. The two other matters within the competence of the provincial chapter of some congregations can be taken care of in other ways. The disciplinary and financial enactments, which must be confirmed by the general council, can be procured by the exercise of the right of representation to higher superiors, especially at the time of the provincial and general visita-tion. Nothing also forbids an individual religious from suggesting to the provincial superior or either of the two delegates the matters that he believes should be proposed to; the general chapter. 4. Local o~cials. The election of local superiors, councillors, and bursars is blessedly unknown in congregations of Sisters and Brothers. A universal statement is dangerous in such a matter and does not exclude isolated exceptions. III. Reelections and Reappointments 1. Mother General. The legislation of the Code on the duration of office ot: higher superiors is found in canon 505 : "The higher supe-riors shall be temporary, unless the constitutions determine other-wise." Higher superiors in institutes of women are the mother gen-eral, mother provincial, and the superiors of independent monasteries. The Code does not abrogate a prescription of the constitutions in existence before the Codd which ordains~hat the office of the mother general is to be for life. One or two congregations of Sisters have perpetual mothers general. Outside of the preceding case the Code commands that the office of mother general be temporary, but it does not determine the duration of the temlSorary term nor does it forbid the continued and immediate reeiection o'f the same mother general. These principles of the Code a~e very severely limited both by the directives and the practice of the Sacred Congregation of Religious in approving constitutions. It is undeniable that the Sacred Congre-gation is opposed to the continued immediate reelection of the same mother general. The almost universa'l modern practice of the Holy See is to give the mother general a term of six years but to permit an 193 JOSEPH F~ GALLEN immediate reelection only for a second term. A few pontifical con-gregations prescribF a term of twelve years but do not permit imme-diate reelection. The Sacred Congregation manifested in a letter of March 9, 1920, that it is opposed to a reelection of a mother general c~ntrary to such limitations prescribed in constitutions of pontifical congregations and that it is also averse to granting a dispensation. All congregations of Brothers and diocesan congregations of Sisters whose constitutions prescribe the same term of office and contain the same limitations should follow this letter as a directive norm, since it manifests the mind of the Holy See. Some diocesan congregations assign a term of only three years to the mother general. This does not seem to be an efficient norm, at least in large congregations. It takes a mother general a year or more to acqu.ire full mastery of her extensive and detailed office. tions and the distractions of tion. A mother general who gibility. Some constitutions two six-year terms only when The three-year term also makes elec-elections too frequent in a congrega-has been out of office recovers her eli-ordain that she is again eligible after she has been out of office for six years. The matter of the reelection of the mother general has been taken care .of by the Holy See, and the mind of the Holy See at present is that the mother general should have a term of six years but she may be reelected immediately only for a second term. 2. The General Councillors. Ordinarily a congregation of Sis-ters has four general councillors. The first councillor elected is the mother assistant and vicar general. There is nothing in the Code of Canon Law concerning the duration of office or the repeated reelec-tion of the same general councillors. In the practice of the Holy See ¯ their term of office is the same as that of the mother general, but in this same practice it is almost universal that they may be reelected indefinitely. One consequence of this inde.finite elegibility is that in some in-stances and for a long period of time the mother general and the mother assistant have merely rotated in these two offices. Undoubt-edly the reason for this in many cases is that the two were the most competent religious in the congregation for these offices. It is diffi-cult to adcept this as a universal explanation of the fact. Rather fre-quently the impression can be gained that the capitulars did not carefully and thoroughly[ study the possible qualifications of other members of the congregation, and thus chose the effortless path of voting for those whose names were extrinsically prominent. To aid 194 ELECTIONS AND APPOINTMENTS such a study by the capitulars many constitutions prescribe that a list of all religious eligible as general officials is to be posted in a place accessible to the capitulars. This is done in many very large con-gregations. The two in question can be the most competent religious for the office, but we do not have to fall back on conjecture or imagina-tion to see a very talented, competent, and energetic mother general who would-not fit comfortably into the subordinate position of mother assistant. We can readily find a somewhat subdued person-ality who would be a success as mother assistant but who would not necessarily possess the vigor and firmness of will that all supe-riors general must at times exercise. A prolonged period of general government by the same two religious can also deprive a congrega-tion of the quickening influence of new ideas, a new approach, and a new enthusiasm that it may need. The difficulty in this matter could be solved by a more thoughtful, prayerful, and, perhaps, dis-interested choice by the capitulars of the religious most competent for the office. A law to preclude the rotation should be resorted to only if necessary, as can happen in a congregation in which the rota-tion has become ingrained to the detriment of the institute~ Some pontifical and diocesan congregations have enacted laws in this matter by directly forbidding that a retiring mother general be immediately elected mother assistant, and one congregation forbids even postula-tion in this case. The election of a retiring mother genera! as one of the other three general councillors can also create a problem. It is not difficult to imagine that the presence of her predecessor on the council would prevent a mother general from initiating or proposing to her council. a course of action at variance with that of her predecessor. Thus one congregation forbids a mother general to be elected general councillor before a lapse of six years. The continued immediate relection of the same four general councillors is justifiable and commendable when they are the reli-gious most highly qualified for these offices. However, the. repetition here also can be due rather to thoughtlessness than to a studied and prayerful choice. The study of tbe qualification~ for any elective office should go deeper than mere externals. General competence and not mere personality is the rational basis of selection. _An attractive personality is not always.the sign of a competent person. A careful study will also exclude a choice based on first impressions. The price 195 JOSEPH F. GALLEN Re~iew /:or Religious we pay for actions based 6n first impressions is usually delayed, but it is often exorbitant. It is a fact of experience that many people never free their judgment of the influence of externals and first im-pressions. Several congregations bare believed it necessary to place limitations on the repeated immediate reelection of the same four general councillors and thus include the mother assistant. These limitations take various forms: a)an immediate reelection for a second term only: b) reelection for a third term only after the lapse of six years out of office: c) at least at every ordinary general chap-ter two new councillors must be elected; d) a second immediate term only if they receive two-thirds of the votes, but not for a third term before the lapse of six years out of offce. These limitations are practically always applied also to the secretary and bursar general. Since these two officials as such have no part in governme~nt, it is most difficult to see any reason for limiting their tenure of office. 3. The Mother Prooincial. The law of the Code on the dura-tion of the offce of the mother provincial is the-same as that given above for the mother general. As far as is commonly known there are no perpetual provincials. The ordinary practice of the Holy See assigns a three-year term to the provincial and permits reappoint-ment or reelection for an immediate second and, in some instances, even for an immediate third term in the same province. Thus the Holy See has settled any question concerning the repeated reappoint-merit or reelection of the mother provincial. 4. The Provincial Councillors. The provincial councillors are ordinarily either two or four. The Code of Canon Law does not legislate on the term of office of the provincial councillors, and the practice of the Holy See permits their indefinite reappointment or re-election. However, we have here also the possibility of the same diffculties in the mere interchange of the offices of provincial and assistant provincial, in the presence of the former provincial on the provincial council, and in the protracted tenure of office by the same councillors. 5. Local Superiors. Canon. 505 legislates on the duration of office of minor local superiors. The adjective, "minor," is Used to distinguish local superiors from the superiors of independent monas-teries, who are higher superiors according to the Code, for example, the superior of a Visitandine monastery. The Code forbids a minor local superior to be designated for a term of more than three years. At the expiration of this time she may be designated, if the consti- 196 July, 1951 ELECTIONS AND APPOINTMENTS tutions permit, for a second, but not for an immedifite third term in the same house. In brief, the Code permits a local superior only two successive three-year terms in the same house. No furthe~ limitations are added in the general practice of the Holy.See in approving con-stinttions. If the Sister is local superior and also holds an office such as presi-dent of a college or supervisor of a hospital, she must be taken out of the post of local superior at the end of the second term. The six-year tenure can certainly create a difficulty in such a situation. The Code applies the law of canon 505 equally to active and contem-plative institutes. It is therefore reasonable to assert that the Code favors this temporary tenure primarily, if not exclusively, as regards the government of subjects in their religious life. The Code does not deny the principle that greater permanency in the direction of some. external works of religious institutes is desirable. The automatic six-year change of presidents of colleges and supervisors of hospitals can cause wonderment and lessened efficiency. It will not be easy for any institute and very difficult for a great number to find many able presidents and supervisors. The law permits only two remedies. A petition may be made to the Holy See to prolong the tenure as local superior. The difficulty of this solution is the prolongation of the six-year tenure in the government of the religious life of the com-munity, but experience seems to confirm the wisdom of the six-year tenure in this respect. The other solution is to separate the two offices and to have a superior of the community, who alone is bound by the six-year tenure, and a president or supervisor. The usual objection against this solution is that it creates a dualism of authority. The objection may really be founded on the fact that the system is some-thing new, but we cannot hold that change is of its nature evil and that the only good is the good old way. The greater extent and complexity in modern times of some external activity of an institute may demand a departure from the former method of direction. It is certainly nothing unusual in secular.life and in business for a .person to be subject to two authorities. Docility on the part of subjects and a reasonable working Out of the distinction of the two fields of authority by the superior and the president or supervisor can bring success to this system. A serious reason may exist for retaining a particular local supe-rior in office beyond the six-year tenure, for example, the completion of a buildi'ng whose erection was begun under this superior. The 197 JOSEPH F. GALLEN Review/or Religious Holy See will grant the dispensation for a serious reason. It is not in accord with at least the spirit and purpose of the law to make the asking for dispensations a general practice in the congregation. The constitutions of a few congregations emphasize this doctrine by pre-scribing: "Without a real necessity the mother general shall not" ask for a dispensation from a law so salutary for the religious them-selves and for the whole congregation." The limitation of the Code affects the reappointment of a local superior only in the same house. The Code permits indefinite reap-pointment to other houses, and constitutions approved by the Holy See rarely place any limitation on such reappointment. Subjects, however, have been known to grumble at the principle: "Once a superior, always a superior." It is also true that the volume of a grumble quite frequently exceeds that of the idea producing it. Higher superiors and their councils are obliged to secrecy, but evi-dently their justification for the repeated reappointment of the same religious is the dearth of others qualified for the office. This justi-fication must frequently be admitted. However, it is not true in a11 cases of protracted reappointment. We can at times suspect that general and provincial councils have not been at all thorough or per-severing in compiling a list of those qualified for government. Reap-pointment should also not be allowed to become so constant that the reappointment of every superior is expected and its absence is con-sidered a blot on her reputation. On the other hand, religious should remove even from the field of the sub-conscious the principle that a delayed or excluded superiorship bears the same stigma as a delayed or excluded profession, that every priest must have his parish and every Sister her house, that the one source of peace of soul of mature religious life is to be or to have been a superior, and that never to have been a superior is never to have been approved. These are in-sidious thoughts. They can and, perhaps, do cause great loss of peace of soul. It is a very evident but in no way dishonorable fact that all religious are not qualified for government. Few of us are in danger of psychic disorders because we cannot teach Hebrew, but it is most doubtful that the chair of Hebrew exacts the price of pa-tience, humility, charity, self-sacrifice, misunderstanding, and com-pletely unwarranted criticism that must be paid by the one who has the first chair in chapel "and refectory. General and provincial councils should not only prayerfully and perseveringly search for those best/qualified, but in this matter we 198 ! July, 1951 ELECTIONS AND APPOINTMENTS believe it is a prudent and efficient principle that they should gen-erally incline to a new appointment rather than an immediate reap-pointment to another house of a. religious who has completed a six-year tenure as a local superior. A few congregations have legislated in their constitutions on the reappointment of local superiors to other houses. One form of such legislation is: "After bearing the burden and responsibility of supe-rior for six years, it is necessary (essential, very helpful) that the Sister enjoy for at least three (six, one) years the liberty of subjects and the merit of obedience and submission." It can be doubted that a six-year interval is either necessary or expedient. An interval of from one to three years would be sufficient. A second form of the same legislation is: "A third (and fourth) immediate term may be permitted in another house, but at the expiration of three (four) consecutive and full terms of office, a Sister cannot again be appointed local superior before the lapse of at least a.year (three years)." This law inclines against a third or fourth term, since it merely permits such a term. The limitation of this law of four terms with an interval thereafter of at least a year is a generally practical and pru-dent norm. It could well be followed by all congregations as a direc-tive norm. 6. Local Councillors. The Code of Canon Law does not legis- /ate on the tenure of office of local councillors, and the practice of the Holy See permits their indefinite reappointment. In congregations the influence of local councillors is not very great and thus a pro-tracted tenure of office by the same religious is not apt to cause any serious difficulty. However, a change could at times be helpful to give new life to the house, to avoid the monotony of the same old things in the same old way, to soften rigor, to broaden under-standing, to add stability, and even to quicken to activity a govern-ment that has confounded patience with passivity and tolerance with lack of courage. Conclusion The moral of our story has been frequently expressed above. Careful study, sincere prayer, and absolute purity of intenti6n will assure worthy elections and appointments. This extends to the in-dividual religious, who can more readily transgress these norms in the election of the delegates. The legislation that has been enacted in several congregations to secure better elections and appointments manifests that at least these congregations thought there had been 199 "ANSELM LACOMARA Reoieu~ [or Religiou~ a neglect of these norms. Law is a necessity and is born of an abuse. Law also can never be an adequate substitute for human knowledge andintegrity of will. Some things are highly capable of arousing unworthy emotions, and one of these is elections. The best advice to any elector whether of a delegate or of the superior general is first pray, then study, examine the purity of your intention before God, and then vote. Growt:h in Grace Through t:he ,l::ucharls : Anselm Lacomara, C.P. THE life of grace may be compared to a steep hill which has a great treasure await.ing the climber when he reaches the top. Like every such climb, progress in grace meets difficult portions which are apt to slow us down and give us a.little hardship before we finally continue up. At times like this we need a helping hand and an inward drive to propel us forward. In His divine foresight and infinite mercy, Christ has provided us with a help which enables us to take care of every difficulty and overcome every obstaclee. The divine help is none other than Him-self in the Holy Eucharist. He is the help and the helper. We are never alone in walking the road that leads to the heights. Christ's strength and companionship are ours whenever we need them. His company is ever at our disposal when we need a helping hand over the rough spots, ggception of the Blessed Sacrament brings divine help into our lives. Fervent reception of Holy Communion increases our spiritual vitality, for it unites us to the source of all grace. The fruits of this union with Christ are mutual charity and peace. The Holy Eucharist enables us to keep faith with Christ, and with Christ's brothers and sisters through charity. Christ's grace flows through us as the life of the vine flows through the branches out to the tiniest leaf. That it should be thus is clear from the cir- 20O GROWTH THROUGH THE EUCHARIST cumstances in which Christ instituted the Blessed Sacrament and from His prayer on the first Holy T-hursday. Revelation of Love As Christ reclined with the Apostles for His final Passover Feast, the time of prophetic fulfillment had arrived. The sacre~t Jewish ritual was about to be celebrated by its Author and Object. Jesus was at the head of the table. Nearby was John who would not for-get this holy night as long as he lived. Exactly as the Law prescribed, the Master passed the ritual cup, partook of the lamb, consumed the bitter herbs, chanted the Psalms. Suddenly an unexpected hush fell on the group. The Master paused, looked upon His own and silently took bread into His holy and venerable hands. His voice alone broke the reverent silence: "This is my body which is being given for you;',do this in remem-brance of me." In awe and profound humil!ty the rough men received their First Holy Communion. The Master then took the cup, saying: "This is the cup of the New Covenant in my Blood, which shall be shed for you." The Apostles, each with deep emo-tion, partook of Christ's Precious Blood. While He was yet in them by His sacramental presence, Christ revealed the infinite riches of love stored in His Sacred Heart. Hear His words: "Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled or be afraid . . . I am the true vine, and my Father is the vine-dresser. Every branch in me that bears no fruit he will take away; and every branch that bears fruit he will cleanse that it may bear more fruit. Abide in me, and I in you. As the branch cannot bear fruit of itself unless it remain on the vine, so neither can you unless you abide in me. I am the vine, you are the branches. He who abides in me and I in him, he bears much fruit, for without me you can do nothing. If you abide in me, 'and my words abide in you, ask whatever you wil1,'and it shall be done to you . . . As the Father has loved me, I also have loved you. Abide in my love . . . This is my commandment, that you love one another as I have loved you. These things I command you, that you may love one another." Thus did Christ reveal Himself as our friend and our food, the help and the helper in the life of grace. He has willed to remain with us all days so that we are never alone, so that we never have to 201 ANSELM LACOMARA Review for Religious face life and its burdens by ourselves. He. is with us always to bear us up and to give us strength. The Bread of Life St. Augustine, in one of his sermons on the Passion, put these words in0Christ's mouth: "I am the food of the strong. Have faith and eat me. But thou wilt not change me into thyself; it is thou who wilt be changed into me." And St. Thomas develops the same thought in his commentary on Lombard: "The matter of the Eucharist is a food; the proper effect, then, must be analogous to that of food. He who assimilates corporal food transforms it into him-self; this change repairs the losses of the organism and gives it the necessary increase. But the Eucharistic food, .instead of being trans-formed into the one who takes it, transforms him into itself. It follows that the proper effect of the Sacrament is to transform us so much into Christ that we may say, 'I live, now, not I, but Christ liveth in me.' " Christ is truly the food of the soul in the Blessed Sacrament. Holy Communion is the "Sacred Banquet in which Christ is re-ceived." The source of all life and grace comes to share that same life and grace. In His sermon promising the bread of heaven, Christ said: "I am the bread of life. He that comes to me shall not hunger. I am the living bread which came down frdm heaven . the bread which I shall give is my flesh for the life of the world . . . Unless you eat of the flesh of the son of man and drink his blood, you shall not have life in you . . . My flesh is real food, and my blood is real drink. He who eats my flesh and drinks my blood, abides in me and I in him." It is evident that Our Blessed Lord never intended that the Holy Eucharist to be a reward for goodness of life. It is a food without which we cannot live any kind of a spiritual life. Christ certainly indicated His mind on the matter when He stated with so much force: "Unless you eat of the flesh of the son of man and drink his blood you shall not have life in you." ;Faken simply as spoken, this can mean only one thing: just as physical life cannot continue with-out physical food, so also our spiritual life is unable to continue without the spiritual food of Christ's Sacred Body and Blood. Christ wants us to receive Him frequently and fervently that the life of grace within us may flourish and come to full flower. He has left Himself as the food of our souls'that we may abide in Him, and He in us, and all in the Father. Christ comes to us with His divin- 202 dul~,1951 GROWTH THROUGH THE EUCHARIST ity, His merits, and His infinite riches that He may become for the soul its light and its way, it wisdom and its truth, its justice and its strength. In short, He. who is life itself, comes to fill the soul with divine life that we may see things as He sees them and do things as He wants them done. Union with One Another in Christ The effect of sacramental union will make itself felt not only in the life of the individual religious but in the life of the whole reli-gious family. Christ said: "Love one another as I have loved you." When He gave that command, He and His own were united in a bond of love as they had never been united before. They had come together to worship the same God according to the same ritual. They had partaken of the same food, broken the same bread. Above all, they were united to Christ and to one another in Him because all had shared in Christ's Body and Blood. The supernatural vitality of the Eucharist made their souls throb (vith God's own life shared through divine grace. He in them and they in Him and all in the Father--a unity ineffable. This unity among the Apostles and the Master accomplished in the reception of Communion is a sign of the wondrous unity which exists in Christ's Mystical Body. St. Paul (I. Cot., 10:17) wrote: "XVe, being one, all partake of the same bread." Christ is still in the place of honor. The Pope and bishops are in their allotted place; priests, religious, and laity in theirs. All receive the same Lord; all are nourished by the same divine food. The life of Christ flows in a constant stream to all His members. He is still the vine, we the branches. The words of the Last Discourse still hold true: "the glory that Thou hast given Me, I have given to them that they may be one; I in them and Thou in Me; that they may be perfected in unity." ' Solidarity in Christ! This idea so permeated the early Chris-tians that their charity became their mark of identification. "Behold these Christians: how they love one another." They loved one another in Christ. They shared the same bread of life in conscious imitation of the scene which took place in the Cenacle. Their breaking of bread was a liturgical and ritualistic banquet at wlqich each received Communion. They were acutely conscious that the Master had promised peace and love to all who did in like manner. The secret of the intense love, that led them to sell what they had and give to the poor, was their mutua! love for Christ, their mutual 203 ANSELM LACOMARA life and sanctification in Him. Their reception of Communion was the strong bond which held them to one another in charity. Our first brethren knew that Communion was a vivid continuation of the Last Supper. Holy Communion is also our way of being ~nited with Christ as the Apostles and early Christians were. We partake of the same chalice, break the same bread. This cannot fail to produce the effect desired by Our Lord, our growth in grace and charity. When Jesus comes to us in Holy Communion, let us allow Him to work in us so that we may be truly one with Him. If we are one with Him, we will surely be one with our fellow religious,, for our hearts will be attuned to His words: "Love one another as I have loved you." If we are one with Him, His influence will make itself felt in our daily lives. The curt word will die in its utterance. The sharp reply will be softened on our lips. Our judgments will be kind. We will listen to and respect the opinions of others. Our outlook will be that of Christ, who "loving His own, loved them to the end." Christ wants ~to work wonders in our souls. He loves us more than words can say. His Body and Blood are given to us daily. He desires us to join Him in this Sacred Banquet that His spirit and His peace may fill our souls. If we receive Him in the same spirit of fer-vent generosity with which He comes to us, His priestly prayer, "Holy Father, keep in thy name those whom thou hast given me, that they may be one, even as we are," will have its glorious fulfill-ment in our souls. HERESY OF RACE One can scarcely mention any of the various ways in which Negroes are unjustly treated when he is confronted with the old objections: the-value-of-property-goes- . down-when-the-Negro-moves-in : the-parish-runs-down-if-Negroes-are-not-kept-out ; would-you-want-your-sister-to-marry-a-Negro? : the-black-baby-in-the-seventh-gen-eration; white-students-would-leave-the-school-if-Negroes-were-accepted; hospitals-would- go-bankrupt-if-Negro-patients-were-admitted ; white-patrons-would-boycott-the- hotels-if-Negroes-were-served; and so forth. "All these woulds and ifs," writes Sister Mary Ellen O'Hanlon, O.P., in The Heresy of Race, "and many more, so repeatedly rolled off loose tongues, are false conjectures for which no real or honeit experiences have ever given any proof/' The Heresy of Race. which deals with these old objections and other points regarding the true Christian attitude towards race relations, can be obtained from: Rosary College Book Store, Rosary College, River Forest, Illinois. Single copies, 50 cents. Reduced rates for quantity orders. 204 Ins :rucfion on Sponsa Christi [EDITORS' NOTE: We present here the Instruction of the Sacred Congregation of Religious on the practical application of the Apostolic Constitution, Sponsa Christi. This document was given at Rome under date of November 23, 1950, and pub-lished in Acta Apostolicae Seclis, under date of 3anuary 10, 1951, pp. 37-44.] I. Among the remarkable documents by which our Holy Father, Plus XII, by Divine Providence, Pope, has willed to adorn and crown the Holy Year as with so many precious jewels, assuredly not the least is the Apostolic Constitution, $loor~sa Christi, which deals with the renewal and advancement within God's Church of the holy and venerable institution of nuns. This Sacred Congregation; which as its appointed task, promptly and faithfully assists th~ Holy Father in all things pertaining to the state of perfection, has reverently and joyfully received from him the commission of putting into execu-tion this Constitution, truly remarkable from so. many points of view, and of making its application assured and ea.sy. II. To fulfill this honorable duty, the Sacred Congregation has assembled in this Intruction some practical norms for those points which offer greater difficulty. III. Now, the points in the Apostolic Constitution which offer difficulty and hence require special clarification are:. (I) those which refer to the major or minor cloister of nuns; (2) those which deal with the establishment of federations and the limitation of auton-omy; (3) finally those which have to do with obtaining and co-ordinating productive labor for the monasteries. I. MAJOR AND MINOR CLOISTER FOR NUNS IV. The Apostolic Constitution, Sponsa ~hristi (art. IV), pre-scribes a special cloister for monasteries of all nuns which differs from the episcopal cloister of congregations (c. 604), and which, according to the general ngrm of the law, is papal, as is the cloister of orders of men (c. 597, § 1). In fact, regarding a number of prescriptions dealing with both the entrance of externs into the limits of the cloister and the going out of the nuns from the same, the regu-lations are stricter than those which control the papal cloister of men. V. Hereafter there will be two types of papal cloister for nuns: the one major, which is reserved for monasteries in which solemn vows are taken and a purely contemplative life is led, even though the number of the nuns may have decreased; the other mirror, which 205 INSTRUCTION Reoieu3 for Religious as a rule, is applied to monasteries in which a life is led which is not exclusively contemi~lative, or the nuns take simple vows only. A. Major Papal Cloister VI. Major papa/ cloister is that which is described in the Code (cc. 600, 602) and accurately defined by the Sacred Congregation in its Instruction, Nuper edito, approved by the late Pop~ Pius XI on February 6, 1924. This cloister is fully confirmed in the Constitu-tion, Sponsa Christi, safeguarding the following declarations which the Constitution empowers the Sacred Congregation to make (art. IV, § 2, 1°) 'so that its observance may be prudently adapted to the needs of the times and to local circumstances. VII. Nuns bound by major papal cloister, after their profession, by reason of the profession itself and by the prescription of ecclesi-astical law, contract a grave obligation: 1° of remaining always within the precincts of the monastery which have been put within the definite limits of the cloister, so that they may not leave the cloister ~ven for a moment under any pretext or condition without a special indult of the Holy See, except in those cases only which are provided for in the canons and instructions of the Holy See, or which are envisioned in the constitutions or statutes approved by the Holy See itself. 2° of not admitting to the parts of the monastery subject to the law of cloister any. person whatsoever no matter of what class, con-dition, sex, or age, even for a moment, without a special indult of the Holy See. Certain exceptions, however, of persons and cases are expressly made in the canons and in instructions of the Holy" See, as well as in the constitutions or statutes approved by it. VIII. 1° Indults and dispensations to leave the major cloister after profession (VII, 1°) or to enter it or to admit others (VII, 2°) are reserved exclusively to the Holy See, and can be granted by it alone or in its name and by its delegation. 2° Reasons for obtaining dispensations should be proportionately grave, due consideration being given to the circumstances of cases, times, and places, keeping in mind the practice and style of the Roman Curia. IX. 1° The faculty to dispense may be given ab bomine, either for a definite period of time for all cases occurring during it, or for a certain number of cases. There is nothing; however, to hinder the granting of certain permissions habitually in particular law having 206 duly, 1951 SPONSA CHRISTI legitimate approval, for instance, in the constitutions, in the statutes of federations, and in similar documents.' 2° Whether granted ab homine or by general or particular law, indults and dispensations must determine, according to the instruc-tions of the Holy See affd the practice and style of the Roman Curia. the conditions and precautions .to which the dispensation is subject. X. The penalties against those who violate the laws of cloister remain as stated in toe Code (c. 2342, nn. 1, 3). B. Minor Papal Cloister ~ XI. Minor papal cloister: 1° retains intact the fundamental rules of the cloister of nuns, inasmuch as it differs greatly from the cloister of congregations (c. 604) as well as from that of orders of men (cc. 598-599) ; 2° must safeguard and facilitate for all the observance and care of solemn chastity; 3° it must protect and efficaciously rosier the contemplative life of the monastery; 4° The employments which the Church hag designedly entrusted to these monasteries must be so harmonized with the contemplative life within the confines of the minor papal enclosure that the latter may by all means be preserved while these works are properly and advantageously performed. 5° In monasteries which engage in approyed works, the pre-scription of canon 599, § 1 for the cloister of or'ders of men, which is likewise applied by canon 604, § 2 to the cloister of congregations, is to l~e strictly and faithfully observed, in such a way that a clear and complete separation be ever maintained between buildings or sec-tions thereof set apart for the living quarters of the nuns and for the exercises of the monastic life, and those parts made over to necessary works. XII: Minor papal cloister includes: 1° a grave prohibition against admitting into the parts of the house set aside for the community of nuni and subject to the law of cloister (c. 597) any persons whatsoever who are not members of the community, regardless of class, condition, sex, or age, according to canon 600; 2° another grave prohibition forbidding the nuns after profes-sion to leave the precincts of the monastery, in the same way as nuns subject to major cloister (n. VII-IX). XIII. 1 ° The passage of the nuns from the parts reserved to the 207 INSTRUCTION Revieu~ for Religious community to the other places within the precincts of the monast~ery destined for the works of the apostolate is allowed for this purpose alone, with the permission of the superior, and under proper safe-guards, to those who, according to the norms of the constitutions and the prescriptions of the Holy See, are destined for the exercise, of the apostolate in any way. 2° If by reason of the apostolate, dispensations from the pre-scriptions of n. XII, 2° become necessary, they may be given only to nuns and other religious who are lawfully assigned to the employ-ments, under grave obligation in conscience for superioresses, for or-dinaries, and for superiors regular, to whom the custody of the cloister is entrusted (c. 603). XIV. Admittance of externs to the parts of the monastery de-voted to employments of whatever kind is governed by these norms: 1 o Habitual admittance is allowed to, pupils, boys or girls, ot to other persons in whose favor ministries are performed, and to such women only with whom necessary contact is demanded by reason and on the occasion of such ministries. ' 2° The local ordinary should, by a general or habitual declara-tion, define as such those exceptions which must be made of necessity, for instance, those,ordinarily required by the civil law for the pur-pose of inspections, examinations, or for other reasons. 3° Other exceptions, should such at times seem truly necessary in individual cases, are reserved to the express grant of the ordinary, who is in conscience bound to impose prude.nt precautions. XV. 1° Nuns who unlawfully leave the precincts of the mon-astery fpso facto incur excommunication reserved simply to the Holy See according to canon 2342, 3°, or, by express grant reserved to the local ordinary. 2° Nuns who illicitly leave the parts of the monastery reserved to the community and go to other places within the precincts of the monastery, are to be punished by the superior or by the local ordi-nary, according to the gravity of their fault. 3° Those who illicitl.y enter the parts of the monastery reserved to the community and those who bring them in or allow them to enter, incur excommunication reserved simply to the Holy See. 4° Those who illegitimately enter the parts of the monastery not reserved to the community, as well as those who bring them in or permit fhem to enter, are to be severely punished according to the gravity of their fault by the ordinary of the place in which the mon-astery is located. 208 duly, 1951 SPONSA (~HRISTI XVI. Dispensations from minor papal cloister, except those ad-mitted by law, are, as a rule, reser~red to the Holy See. Faculties more or less broad, as circumstances seem to require, can be granted to ordinaries either ab homine or in the constitutions and statutes. II. FEDERATIONS OF MONASTERIES OF NUNS XVIL Federations of monasteries of nuns, according to the norm of the Constitution, Sponsa Christj" (art. VII, § 2, 2°), are earnestly recomrriended, both to avoid the harmful effects which both more grievously and more readily befall entirely independent monasteries, and which by union can to a great extent be avoided more effectively, as well as to foster both their spiritual and temporal interests. Although, as a rule, federations of monasteries are not imposed (art. VIII, § 2, 2°), nevertheless, the reasons which would recom-mend them in general, could, in particular cases be so strong that, everything considered, they would be deemed necessary by the Sacred Congregation. ~' : XVIII. Federations of mona~'teries are holt to be impeded by the fact that the individual monasteries which intend to form them are subject to superiors regular. Provision will have to be made for this common subjection in the Statutes of the Federati(~n. XIX. When, because of the intention of the .fou~de~ or for any other reason that may occur, there already exists some.kind of begin-ning of a union or federation of monasteries of the same order or institute, anything already done or outlined must be taken into ac-count in the development of the federation itself. XX. A federation of monasteries in no way directly affects the relation, already in existence according to the common or to the par.- ticular law, of the individual monasteries to the local ordinaries or to the superiors regular. Hence, unless an.express and lawful deroga-tion is made to this rule, the powers of ordinaries and superiors is neither increased nor diminished nor changed in any way. XXI. The statutes of a federation may grant certain rights over the federation to ordinaries and to superiors which as a rule do not beloiag to them, leaving intact generally the right over each individual monastery as such. xxII. The general and principal purposes and advantages of unions and federations are the following: 1° the legally recognized facuIty and the canonically sanctioned duty of a mutual fraternal assistance, both in the conservation, de- 209 INSTRUCTION Reoieu~ [or Religious lense, and increase of regular observance, and of domestic economy, as well as in all other th~ngs; 2° the establishment of novitiates common to all or to a group of monasteries for cases in which, either because of a lack of person-nel necessary for the directive offices, or because of other circum-stances moral, economic, local, and the like, a solid and practical spir-itual, disciplinary, technical, and cultural training cannot be given in the individual monasteries; 3° the faculty and the moral obligation, defined by certain norms and accepted by federated monasteries, of asking for and of mutually interchanging nuns who may be necessary for government and training; 4° the possibility of and freedom for a mutual temporary ex-change or ceding of subjects, and also of a permanent assignment, because of health or other moral or material need. XXIII. The characteristic notes of federations which are to be considered essential when taken together are enumerated as follows: 1 o From the source from which they spring and [rom the author-ity from which as such they d.epend and which governs them directly, federations of nuns are of pont[lical right according to the Code (c. 488, 3°). Hence not only their establishment, but also the approval of their statutes, and the enrollment of monasteries in, or their separation from, a federation, belongs to the Holy See exclusively. Provided all the rights over individual monasteries granted by the Code to ordinaries are safeguarded, federations are subject to the Holy See in all those matters in which pontifical institutes of women are directly subject to it, unless a lawful exception has been expressly provided for. The Holy See may commit certain items of its pre-rogatives, either habitually or in single instances, to its immediate assistants or delegates for federations. 2° B~t reason of territory or of extension, federations of monas-teries are to be established preferably along regional lines, for easier government, unless the small number of monasteries or other just or proportionate causes demand otherwise. 3° By reason of the moral persons which constitute them, inas-much as they are collegiate persons (c. i00, § 2), federations are composed of monasteries of the same order and of the same internal observance, though they need not necessarily depend on the same local ordinary or superior regular, nor have the same kind of vows or form of cloister. 210 dulq, 1951 SPONSA CHRISTI 4° Confederations of regional federations can be allowed if need, or great advantage, or the traditions of the order recommend them. 5° From the standpoint ~f the independence of the monasteries, the bond which holds the federated monasteries together should be such that it does not interfere with their autonomy, at least in essen-tials (c. 488, 2°, 8°). Although derogations from autonomy are not to be presumed, they can be granted with the previous consent of each monastery, provided that grave reasons seem to recommend or demand them. XXIV. All ~ederations of monasteries of nuns must have their own statutes subject to the approval of the Holy See before they can be established. The statutes must accurately determine the following: l° the aims which each federation proposes to itself; 2° the manner in which the government of the federation is to be regulated, either with regard to constitutive elements, as for ex-ample, president, visitators, council, and the like; or as to the manner of appointment to these offices; or, finally, the power of this govern-ment and the manner of conducting it; 3° the means which the federation should use that it may be able to carry out its aims pleasantly and vigorousl~; 4° the conditions and means to be used in putting into execu-tion the prescriptions regarding the mutual interchange of persons laid down in art. VII, § 3, 2° of the Constitution, Sponsa Christi: 5° the juridical standing of nuns transferred to another mon-astery, whether in the monastery from which the transfer takes place, or in that to which it is made; 6° The economic help (o be given by each monastery for the common enterprises of the entire federation; 7° The administration of the common novitiate or of other works common to the federation, if there be such. XXV. 1° In order that the Holy See may be able to exercise a direct and efficacious vigilance and authority over federations, each federation can be given a religious assistant, as need or usefulness may suggest. 2° The religious assistant will be appointed by the Sacred Con-gregation according to the statutes, after all interested parties have been heard. 3° In each case his duties will be accurately defined in the decree of appointment. The principal ones are as follows: to take care that the genuine spirit of a profoundly contemplative life as well as the 211 INSTRUCTION spirit proper to the order and institute be securely preserved and in-creased; likewise, to see that a prudent and exact government be established and preserved in 'the federation; to have regard for the solid religious training of the novices and of the religious themselves; to help the council in temporal matters of greater moment. 4° The Holy See will delegate or commit to the assistant such powers as may seem opportune in individual cases. III. MONASTIC LABOR XXVI. 1° Since, by the disposition of Divir~e Providence, the temporal necessities of life are at times so pressing that nuns seem morally compelled to seek and accept labors beyond their accustomed ones, and even perhaps to extend the time given to labor, all should as true religious submit themselves promptly and humbly to the dis-positions of Divine Providence, as the Christian faithful do in like circumstances. 2° They should do this, however, not anxiously or capriciously or arbitrarily, but prudently as far as may seem truly necessary or .suitable, seeking with simple hearts a balance between their under-standing of fidelity to the letter and to tradition, and a filial subjec-tion to the permissive and positive dispositions of Divine Providence. 3° Keeping these directives in mind, let them submit to ecclesias-tical or to religious superiors, as the case may require, whatever ar-rangements seem advisable. XXVII. Ec~iesiastical and religious superiors must: 1° by all means seek and obtain profitable labor for the nuns who need it, and, should the case require it, also employ committees of pious men or women, and, with due caution and prudence, even secular agencies established for such purposes; 2° maintain a careful supervision of the quality and orderly ar-rangement of the work, and require a just price for it; 3° to superintend diligently the coordination of the activities and the labor of individual monasteries so that they may help, sup-ply, and complement one another, and see to it that every vestige of competition is entirely avoided. PLEASE NOTE CAREFULLY The subscription price of REVIEW FOR RELIGIOUS ~s now: $3.00 per year for Domestic and Canadian subscriptions; $3.35 per year for all foreign subscrip-tions. For further details please see inside back cover. 212 uesUons and Answers In the March issue of the Review Sister Digna wrote about men÷al and other.tests for candidates aspiring to the religious life. Would you kindly 9ire "Fhe name and address of the publishers of these tests? Sister Digna prepared the detailed description of the following tests which she suggests as helps to'Ocarry out the program outlined in her article. Since we received these lists some tiptoe ago, a number of the prices may have been changed. ~; 1. American Council on Education Psychological Examination for ttigh School Students. This is a time-limit test. Time: 54 min- o" utes. Norms: Comprehensive norms for e~ich annual edition are pub-lished in series V of the American Council on Education Studies for. April of'the school year in which the test is current. Authors: Louis L. Thurstone and Thelma Gwinn,Thurstone, University of Chicago. Publishers: The American Council on Education, 744 ,IacksowPlace, Washington, D.C.; distributed by Science Research Associates, 1700 Prairie Avenue, Chicago, Illinois. Cost: $.07 per test, including test booklet and answer sheet. Additional answer sheets, $.02 each. Manual, scoring keys, and norms, $.25. ~ ,, 2. The Otis Self-Administering Tests of Mental.Abilit.~. These are time-limit tests, consisting of a Higher E~amination designed for grades 9-12 and for college students; and an Inter~edlate t~xamina-tion designed for grades 4-9. Norms: Age and grade norms fur-nished in the manual, as well as charts for .translating raw score to percentile rank, or to Binet Mental Age and I.Q. Author: A. S. Otis. Publisher: World Book Company, Yonkers-on-Hudson, New York. Cost: $1.25 per package of 25 tests, including manual, scoring key, and norms; specimen set, $0.35. Four alternate forms of each test are available. 3. Wechsler-Bellevue Intelligence Scale by David Wechsler. An individual examination including eleven tests for use at all ages from adolescence (age 10) up to 70 years. Five tests are verbal: Similari-ties, Comprehension, Information, Arithmetic, and Memory for Numbers. Five are nonverbal performance tests: Object Assembly (profile, Manikin, and Hand in Form I; face, horse, and auto in Form II), Block Design, Picture Completion, Picture Arrangement, and Digit-Symbol Substitution. An alternate test of Vocabulary is QUESTIONS AND .,~NSWERS Re~ieu~ for Religious provided. A feature of the test is that the IQ can be obtained from as few as eight tests without serious loss in reliability. Scores on each test are converted into star~dard scores. The total of these scores is converted into IQ equivalents by means of a table which takes into account the age of adults. The materials appeal to testees at all ages and levels of ability and are well-suited for classification of .both normal and abnormal individuals. Text, "The Measurement of Adult Intelligence," $2.60. Form I. Test Materials, including 25 Record Blanks, $14.00. The text contains the administrative man-ual for Form I, and must be ordered separately. Form II. Test Ma-terials, including 25 Record Blanks and the manual required for ad-ministering this form, $15.50. Manual alone, $2.00. Specify Form I or Form II. Record Blanks, sold only in packages of 25 and 100 copies. Packages of 25--$1.25 each. Personality Tests . 4. The Adjustment Int~entorg by Hugh M. Bell. A diagnostic tool to .aid the counselor and guidance worker in discovering the sources of personal and social maladjustment in students and adults. The separation of adjustment into four types (home, health, social, and emotional) aids in the location of specific adjustment'difficulties. Scoring requires about three minutes. Tentative norms are given for high school students, college students, and adults of both sexes. Adult form also has scoring fbr occupational adjustment. Untimed. Forms: Student and Adult. Specify form desired. Sold only in packages of 25, $1.85, and. packages of 100, $5.75. Manual and keys included. Specimen Set,'~cluding both forms, 35 cents. Regular IBM answer sheets--for use with regular booklet of questions. Same answer sheet used for both Student and Adult forms. Sold only in packages of 50, $1.10, and packages of 500, $7.75. Stencils for both hand~ and machine-scoring; Student form, $1.10 per set, Adult form, $1.30 per set--specify form de-sired. Nontimed. Author: H. M. Bell, Chico, California, State Col-lege. Publisher: Stanford University Press, Stanford University, California. Cost: $1.85 per 25; $1.75 per 100 machine-scorable answer sheets; specimen set, $0.15. 5. The Minnesota Multiphasic Personality InuentoW by Starke R. Hathaway and J. Charnley McKinley. A diagnostic test con-structed entirely on the basis of clinical criteria. At present the au-thors have made available nine scales: Hypochondriasis, Depression, Hysteria, Psychopathic Deviate, Masculinity and Feminity, Paranoia, 214 dul~,1951 QUESTIONS AND ANSWERS " Psychasthenia, Schizophrenia, and Hypomania. Four other scores are ascertained: the Question score, the Lie score, the Validity score, and the K score (a suppressor variable refining the discrimination of five of the clinical variables)i Untimed. Individual Form Forms: Individual and Group. Spec.ify form desired. Individual Form ("The Card Set"). Box of 550 item cards with three sorting cards marked True, False, or Cannot Say. Sturdy wooden box. $12.50. Manual, containing description (including complete list of questions), the6ry, administration, and norms, with supplement ex-plaining how to use the K score. $1.00, when ordered separately. 75 ccfits each when ordered in lots of 10 or more for class use. Keys. Eleven transparent guides made of map cloth, one for each of the nine scales, one for the F or Validity score, and one for the K score. $7.50 including manual. Recording Sheet for recording the subject's sorting and the profile of his scores. One sheet needed for each case. Sold only in packages of 50. 1-9 packages--$2.50.each. ¯Group Form Group Form ("The t~ooklet Form"). The Group Form has been prepared for use witb~IBM answer sbegts, thus permitting either hand-scoring or machineT~coring. The,authors recommend that the Group Form be used only with person'S~°who are still in school or who have had recent contact with test materials in group form. For clinical cases or small groups, the Individual Form is considered de-sirable. Booklets for Grghp Form are printed on heavy stock and will stand repeated use. 1-24 booklets, 25 cent~;e0db; packages of 25, $5.50 each. Manual. This is the same as for the Individual Form but has a supplement. $1.00 when ordered separately. 75 cents each when ordered in lots of 10 or ran.re for class use. Key:;. Envelope contains manuaI, supp!ementary manual, and 16 hand-scoring stencils, $4.00. Similar envelope with machine-scoring stencils, $4.00. Specify which i~ desired. Answer Sheets. IBM answer sheets which can be either machine- or hand-scored. One copy needed for each testee. For each answer sheet ordered, one Pro-file and Case Summary form is. included. Answer sheets are sold onIy in packages of 50, $3.00 each, and packages of 5~)0,.$23.00 each. Extra Profile and :Case Summary forms, for duplicate reports, $1.60 per package of 50. 6, Minnesota Personality Scale by 3ohn G. Dadey and Walter 3. blanks, $:50 per 25;-scoring keys, $1.10 for one key, $.80 for 2 to 215 QUESTIONS AND ANSWERS McNamara. ' Five aspects of personality are measured: Morale, Social Adjustment, Family Relations, Emotionality, Economic Conserva-tism. These are based on a factor analysis of several pers6nality tests. Each item is scored for only one scale and each scale is highly reliable. Norms are based on almost 2000 university students. The questions are in reusable booklets. The answers are marked on IBM answer'sheets which can be either hand- or machine-scored. Grades 11 through college. Time, no li,mit, about 45 min. Forms: Men and Women. Order booklets, answer sheets and scoring stencils separately. Specify form (Men's or Women's) and quantity of each. Booklets. Sold in packages of 25. 1-9 packages--S2.50 each. 10 or more packages--S2.25 ',each. Answer sheets. Sold only in packages of 50, $1.80 each, ~tnd packages of 500, $15.00 each. Same sheet is used for either Men or Women. Manual and hand-scoring stencils must be ordered separately, 50 cents. Specify form desired. Manual and IBM machine-scoring stencils, $1.25 a set. Specify form. desired. Specimen Set, either form, 60 cents. Specify form desired. Men's or Women's. 7. The Perso, nality Inuentor~ by Robert G. Bernreuter. Stanford University Press, Stanford, California. Designed to measure six as-pects of personality at~one administration: Neurotic Tendency, Self-sufficiency, Introversion-Extroversion, Dominance-Submission, So-ciability, Confidence. Norms for both men and women have been established for h.igh school, college, and adult ages. Untimed. Sold 'only in packages of 2.5, $1.85, and packages of 100, $5.75, with manual, norms and set of keys. Individual Report Sheets, sold only in packages of 25, 35 cents. Specimen Set, 35 cents. IBM answer sheets available. Sold only in packages of 50, $1.10 each, and packages of~500, $7.75 each. Machine-scoring keys, $2.60 per set; cannot be used for hand-scoring. 8. Stronfl Vocational Interest Blank, (for Men and Women) Author: E. K. Strong, Jr. Publisher: Stanford University Press, Stanford University, California. Cost: Tests, $2.10 per 25; .report 9 keys, $:72 each for 10 or more keys; machine-scorable answer sheets, $2.72 per 100. The Psychological Corporation, 522 Fifth .Avenue, Neb¢ York, N. Y. 9. Kuder Preference Record. Form A and Form BB. Publisher: Science Research Associates, 1700 Prairie Avenue, Chicago. Cost: Form BB-test booklets which can be used many times, $.48 each; answer pads, $.08 each; profile sheets, $.02 each. '216 RELIGIOUS LIFE AND SPIRIT. ByRev. Ignaz Waffero÷,O.M.I. T~rans-lated by Rev. A. S{mon, O.M.I. Pp. vff~ ~- 408. B.Herder Book Co., S~'. Lou~s, Mo. $6.00. Community exhortations and conferences are an important means to spiritual perfection. Just as by the will of Christ the trde Faith was to be preached and propagated mainly by the living w,ord, so also Christian perfection. Christ¯ Himself set the exa'mple¯ in the Ser-mon on the Mount; the apostles and first bishops taught the more perfect way by word of mouth; virgins, ascetics, andoreligious from ¯ the earliest days were instructed and encouraged to ever greater perfec-tion by exhortations; witness, fc~r example, the monks of the desert. Spiritual conferences soon became traditional ~ in the Church; they went down the centuries, from Cassian to Bernard, to Teresa, to Francis de Sales, to Faber, Marmion, and Leen. ¯ Today canon law prescribes them as a regular spiri'tual exercise for religious and semi-narians (cf. canons 509"and 1367), and the rules of almost all reli-gious communities make provision for them. H~nce, they are not something boring, to be minimized and neglec'ted, .but rather a spir-itual element, to be valued and put to good .use. Their purpose: to enlighten the mind b~'instruction and to sup-ply motives and warmth to the will, leading to virthous action. ' For this spiritual energizing the living word is far more effective than the printed page. Of-course, the. person giving the exhortation should posse.ss certain qualities: he must be a man of prayer, self-abnegation, virtuous life, and prudence: .he must have the requisite knowledge derived from study, prayer and experience; he must make careful preparation and adapt his .conference skillfully t.o his audi-ence~ Orat?ry and rhetoric are of sec6ndary importance; simplicity and sincerity are more efficacious for this work. The listener, too, must come to the conference prepar.ed; hi must have a good intention, a desire to profit spiritually from v~hat he hears; he must not be criti-cal, but humble and receptive, diligently making practical applica-tions, not to his neighbor, or tothe speaker, but to himself. Such in brief is the doctrine of the spiritual masters on the exhortation with which religious are so familiar. 3udged in the light of the above doctrine the present collection of conferences for religious stands up quite well, though 'it is by no 217 BOOK REVIEWS Reoiew for Religious means perfect. The author, Fathe~ Ignaz Watterot, O.M.I., was competent to give these cbnferences to nuns, having been for many years a successful superior and counsellor of religious. He knows the religious life, both theoretically and practically; he has put his mes-sage in a concrete way, well-suited to his hearers. Hence, it is not su_rprising to learn that the book has been often reprinted in the original and can be found in almost every German convent. It merits the enthusiastic reception given it by the reviewers when it first appeared. There are forty conferenc~es on forty different topics, averaging ten to twelve pages in length, each one neatly and logically divided by means of sub-headin'gs. The subject-matter covers the excellence and dignity of the religious state, the duties, difficulties, and means to perfection in the religious state, its weakness and defects, its joys and consolations. Almost every important point of the ordinary life of religious receives due consideration. However, there is a surprising and inexplicabl~ dmission, daily~Holy Mass. The conferences are doctrinal and psychological. Holy Scripture, both Old and New Thstament, is cited profusely. Canon law and selected instructions of the Holy See are utilized. The principal ascetical sources are the works of Augustine, Chrysostom, Bernard," Bonaventure, Thomas Aquinas, Teresa of Avila, Ignatius Loyola, Alphonsus Liguori, and above all thos.e of St. Francis de Sales and. St. Jeanne de Chantal. Among the more recent" writers we find Alban Stolz, Albert W.eiss, and Clara Fey, foundress of the Sisters of the Poor Child J~sus, whose cause, for canonization has been intro-duced. The author is also well acquainted, with feminine psychol-ogy, and his conferences abound with practical, even homely, ex-amples and illustrations. The chief drawbacks of this American edition are two. First, the book has not been brought up to date. It was first published some forty years ago. Pertinent official documents of the Holy

Issue 9.4 of the Review for Religious, 1950. ; ~uesfions Answered, Books I~evi~wed~ -Report~+o~om~ RI::VIi=W FOR Ri::LI IOUS VOLUME IX JULY, 1"950 NUMBER CONTENTS MEMOIR OF ALFRED SCHNEIDER~-Gerald Kelly, S.J . 169 THE "LITTLE" VIRTUES--Stephen Brown, S.J . 176 ADJUSTMENT OF NEGRO CHILDREN TO A MIXED PAROCHIAL SCHOOL--A Sister of the Holy Names 179 OUR cONTRIBUTORS . 184 ATTEND TO READING--Augustine Klaas, S.J . 185 BOOK REVIEWS-- St. Teresa of Jesus; Storm of Glory; Purgatory; Psychiatry and Asceti-cism . 197 BOOK NOTICES . 201 BOOK ANNOUNCEMENTS . 203 FOR YOUR INFORMATION-- Passionist Ghampion; Company of Mary; Servants of Mary; Little Office; Varia . 205 QUESTIONS AND ANSWERS-- 18. How to Fill the Water Cruet . ; . 207 19. The Perplexed Conscience . 207 20. Several Hosts to One Communicant . 208 REPORT TO ROME . 209 REVIEW FOR RELIGIOUS, July, 1950. Vol. IX, No.,4. Published bi-monthly: January, March, May, July, September, a~d 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, 1950. by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscfiptlon price: 2 dollars a year. Printed in U. S. A. Before wr|t|ng to us, please consult notice on inside back cover. Memoir 6t:. All:red chneider Gerald Kelly, S.3. ~N OUR MARCH number (p. 112) we announced the sudden death of Father Alfred F. Sc, hneider, S.3. Shortly after this announcement a loyal friend of the Review wrote to us: "The notice about Father Alfred Schneider made'me make remembrance of him. Now I understand that note of gentleness and considerateness which I always found in his prompt and courteous replies." This note is typical of what scores of others might have written. During his years as editorial secretary Father Schneider carried on most of our editorial business with subscribers and authors; and the number of those who benefited by h'is prompt and kindly service is very large. These, we feel sure, would like to know more about him than we were able to put into a brief notice. Another reason for the present sketch is the value of Father Schneider to the Review itself.¯ We are not waxing poetic when we say that he brought us hope in our darkest hour. Our charter sub-scribers will remember that we had hardly launched this enterprise when war, with all its problems, was upon us. The war made it difficult to get materials and raised the price of such as were available. The war and the postwar period made such demands on college and seminary personnel that many priests and religious who would have helped us with articles had not the leisure. And this same shortage of personnel made it necessary for the editorial board to handle countless details for which they were not prepared. Despite the fact that we had the generous help of Jesuit scholastics and young priests, our early years were very dark. The difficulties just outlined grew in intensity through the early ¯ years of our publication until the middle of 1944. That was when Father Schneider brought relief. We do not wish to imply that, without him, we should have had to discontinue publication---only God knows that; but we can certainly say that his. help towards th~ continuance of this Review was immeasurable, if not absolutely essential. The following pages are not a "biography" of Father Schneider. For the most part they simply record the present writer's personal impressions gleaned through more than five years of intimate col-laboration with Father Schneider. These memories are supplemented, 169 GERALD KELLY Ret,qeto for Religious however, with data supplied by others and with a few facts obtained " from Father.Schneider's notes. Alfred F. Schneider was born in St. Paul, Minnesota, February 8, 1899. He was one of the oldest of a large family. He attended St. Agnes Grade School, took a two-year commercial course at St. Thomas College, and went to work. After several years of steno-graphic work in various business houses he became secretary to the President of the St. Paul-Minneapolis Street Car Company. During these years he managed to cover a regular high school course by attending night school. His business and stenographic experience was obviously an invaluable asset to REVIEW FOR RELIGIOUS. He was an excellent typist, a good bookkeeper, and, of course, he knew shorthand. For myself, I found his shorthand both enviable and exasperating. Often I sat at my desk green-eyed as I watched him make notes with light-ning rapidity. Often, too, was I exasperated when I found on my desk a manuscript, the margin of which was covered with "hen scratches"--the common designation in our office for his shorthand notations. The exasperation, incidentally, did not end with his death. Some books he had been reviewing contained only a few scraps of paper covered with the "hen scratches"; and his retreat notes and personal notes, which I was privileged to examine, were scarcely more revealing. I am told that when he first considered the priesthood his thoughts were directed toward the diocesan clergy; later--for some reason contained perhaps in his shorthand legacy--they centered on the Jesuits. At the age of twenty-four he went to Campion College, Prairie du Chien, Wisconsin, to review his Latin and other studies. He entered the novitate at Florissant, Missouri, on August 8, 1924. In a Jesuit novitiate (and very likely in other novitiates) a man of twenty-five is considered a sort of patriarch. Regulations to th~ contrary notwithstanding, such men are often christened "Pop." Father Schneider was no exception to this contrary-to-regulations custom; he became Pop Schneider. Moreover, because of his com-paratively venerable age he was transferred to the Juniorate after having completed only one year of novitiate. Among us, these older novices who follow the Juniorate regime during their second year of noviceship are sometimes referred to as "skullcap Juniors." The origin of this expression seems to be that "once upon a time" ~he novices following the Juniorate order wore skullcaps to distinguish 170 July, 1950 MEMOIR OF ALFRED SCHNEIDER them from the ordinary novices, who had no special head covering, and from the full-fledged Juniors, who had taken their vows and were supposed to wear the biretta.' As amatter of fact, though there were several "skullcap Juniors" while I was at Florissant, I never saw a skullcap except on some venerable lay Brother. On the occasion of his first vows, August 15, 1926, the Juniors gave their "skullcap" confrere a grand reception; and his age did not prevent him from responding with as much warmth as would the youngest novice. In a letter to his parents, afte'r having expressed great joy o'~er his religious profession, he added: "I was the only ,lunio~? among the vow men and my fellow- Juniors gave me a specially warm reception. A huge bouquet of snowballs stood on my desk, and a smaller bouquet of other flowers; and then there were letters, and notes of congratulation, with little personal notes, and holy cards, so that when I sat down to read them I felt like a big business man opening his morning's mail. I believe that every Junior in the house had something for me. May God bless them all a thousand times for their kindness.''* His warmth was not confined to his fellow-Jesuits. In this same letter he very beautifully expressed his affection for and gratitude to his parents: "It would, of course, be impossible for me to tell you all that I felt or thought or did on, such a never-to-be-forgotten day as yester-day; but I don't want you to think for a moment that now I am wholly cut off from you. It is true I now belong to the Lord, but my love for the best father and mother in the world is not one whir diminished. The Lord would be ill-pleased with me were I ever to forget the big debt of gratitude that I owe you. It. is only too true that one does not appreciate father and mother.' until one is separated from them; and if I have not always shown you the love, respect, and gratitude that I owe you, I will try now to make up for it by my prayers and true love for you. So, do not think that in giving a son and daughter to Christ [one of his sisters is in the convent] that you are losing. No, Mother and Dad, you are gaining immeasur-ably; and I feel certa,¯ l,n that as the years roll o{n you wdl understand that more and more. 1During my tine at Florissant a "skullcap .lunior" named Peter A. Brooks took his vows. The ,lunlors decorated his desk not only with flowers but with a large sign bearing the words, "Peter Noster." Not so many y~ars later he became "Pater Noster" when he was made Provincial oi~ the Missouri P}ovince. As provincial, he obtained permission for us to start this Reoiet~ and asstste~ us with constant encour-agement during our early years. 171 GERALD KELLY Reoieto tot Religiotts The years did roll on. From 1927 to 1930, Father Schneide~ made his philosophical studies at Mount St. MichaeI's, near Spokane, Washington; from 1930 to 1932, he taught at Campion; and from 1932 to 1936, he made the course of theology at Woodstock Col-lege, Woodstock, Maryland. He was ordained at Woodstock in June, 1935. For the spiritual formation of a Jesuit tbd most important single period is the "Year of Third Probation," commonly called the ter-tianship. During this year, and especially during the long retreat which is made near the beginning of the year, one crystallizes the ideal that has been gradually forming during the preceding years of training. Father Schneider made his tertianship at Cleveland, Ohio, from the beginning, of September, 1936, to the end of June, 1937. For the most part, the spiritual notes made during his long retreat are "hen scratches"--absolutely unrevealing, as far as I am concerned; fortunately, however, the principal items of his ]Election are in long-hand. Among his personal needs he lists the "grace to be an exem-plary priest and Jesuit." That he received this grace and that he co-operated with it admirably would be the unhesitating testimony . of all who lived with him here at St. Mary's. Of very special interest is the fact that be considered human respect and indolence to be the principal obstacles in his pursuit of perfection. This item aptly illustrates the old saying that one never knows the true spiritual stature of a man unless he knows his "old Adam." During all the time I knew him I revered him as a man of principle and industry; and I feel sure that all the others in our office bad similar sentiments. We would not have suspected that he could ever seriously accuse himself of either human respect or indolence. If these vices represented his "old Adam," then in him the "new Adam" seems to have attained a complete victory. Afte'r tertianship Father Schneider was assigned to St. Mary's for two years of private study of canon law. The original plan had been to send him to Rome for a doctorate, but this had to be changed because of the condition of his health. In 1939 he began a series of rapid changes which included two years of teaching at St. Louis University, one year as assistant at the parish of St. Ferdinand's, Florissant, two more years at Campion, then back to St. Mary's in the fall of 1944 as editorial secretary of the Retffew. 'It was his health, not his temperament, that accounted for these many changes. An exceptionally talented man, as well as docile and co-operative, he 172 dulg, 1950 MEMOIR OF ALFRED SCHNEIDER would have been an asset to any college; but he was not strong enough to follow the regular schedule of a high school or college teacher. His assignment to the Reoiew was a b!essing to all concerned. For himself, the flexibility of his schedule allowed him to portion out his work according to his strength. For us, his varied talents made him the ideal secretary. Not only was he efficient at book-keeping, typing, and business details, as I have already mentioned; but his knowledge of theology and canon law, plus a generous endowment of good taste, made him an excellent judge of manu-scripts. Add to these the fact that he was a careful editor and proof-reader, and it is easily seen that his service to us was invaluable. His judgment that a manuscript should be rejected was always sympathetic and was never made without a second reading. But once made, his opinion was very definite; and he was no respecter of persons, not even of editors. (This may be one reason why I was amazed to discover that he had ever considered human respect to be one of his failings!) In my own files are several manuscripts which, in kedping with his suggestions, "await revision before publication." Attached to one of these manuscripts is a neatly typed note bearing this verdict: "The examples given in this article are of relatively rare occurrence in religious life. If you could add some that have more or less daily application, I should think it would enliven the article, especially the first part.---A.F.S., S.J." This is typical of his prac-tical criticisms; he always thought in terms of the readers. Efficiency in handling office details made it possible for him to go out fairly frequently to give retreats, Forty Hours' devotions, and days of recollection. He loved this work and seems to have done it remarkably well. His notes made for retreats, conferences, and ser-mons are filled, of course, with the inevitable "hen scratches"; but there are sufficient longhand and typed notations to indicate that everything was well planned. Moreover, reports were always favor-able. As one Sister superior put it, "He gave us an excellent retreat, one that we shall remember the rest of our lives." To this statement she added, "He reminded me of P~re Ginhac." This last remark referred not only to his solid spirituality, but also to his seriousness. Certainly his appearance was serious. He was tall (well over six feet), gaunt, more than semibald, dark-complexioned-- a perfect replica of the traditional, picture of the ascetic. And he was of serious disposition, too. A man who begins .173 GERALD KELLY Review For Religious each day with the realization that it may be his last is not prone to levity. But as he had the gravity of the saint, he also had the saint's sense of humor. By this Imean a keen and gentlemanly sense of humor. It did not respond to the crude or the unchaiitable, but it reacted instantaneously to the wholesomely amusing. He often com-plained to me that the Review tended to become too heavy, that it needed a lighter touch. He particularly liked the articles of our Fran-ciscan contributors, Father Claude Kean and Father Richard Leo Heppler, because of their cheerytone. In his last act of censorship for the Review he chuckled repeatedly while reading "Eyes Right?" by Father Richard Leo. The next day, scarcely ten minutes before we found him dead on the floor of the office, be was joking with Father Ellis. I have several times referred to the suddenness of his death. In one sense it was very sudden. Father Ellis and I left the office, leaving Father Schneider working at his desk. A few minutes later Father Ellis heard a crash, rushed back to the office, and found Father Schneider stretched out on the floor. Apparently he had left his desk to put something in a filing cabinet and as he turned back toward the desk he was stricken either by a heart attack or by a cerebral hem-orrhage. There was no sign of warning or of struggle; death must have come like the snap of a light bulb. Yet, in another sense, it was not sudden for him. Before he entered the Society a thyroid condi-tion had damaged his heart, and from the early days of his religious life he had known'that he had only a threadlike hold on life. At any moment,the thread might snap. Perhaps it was his coflsciousness of impending death that made him so orderly. His person, his room, his desk, his notes and accounts were always neatly arranged. His record of Mass intentions was kept with perfect clarity right up to the day of his death. During 1948-49 he had much extra work to do, especially in functioning as minister of this large house; and this forced him to get behind in balancing his office books. In the early weeks of 1950, despite very serious headaches, he worked assiduously to bring these accounts up to date. This was accomplished just a week or two before he died. As a boy, Father Schneider had loved sports; in the Society, however, his weakened heart prevented him from taking any active part in athletics. He showed his devotion both to baseball and to his brethren by assuming .the unattractive avocation of umpire. Later, 174 dulg, 1950 MEMOIR OF ALFRED SCHNEIDER even the umpiring had to-cease; but his interest continued. To the day of his death he could give with animation and precision the batting averages, pitching records, and so forth, of various teams and ~ndividuals over a long period of years. Another recreational taste cultivated in his youth was for good music. This, too, remained with him through the years; his occasional opportunities of listening to a broadcast of an opera or a ~symphony were a source of great joy to him. Looking back on the life of a friend, one can usually find many aspects under which to summarize the salient factors. One such gen-eral aspect of Father Schneider's life would be his maturity. He had a definite ideal of priestly and religious holiness and he strove methodically to attain it. He had a tendency to scrupulosity, but, at least in his later years, he was the master, not the slave, of this tendency. For the most part, he solved his own problems; when be needed advice be asked for it and followed it calmly. A man of strong likes and dislikes, as well as of vehement temper, he controlled these emotions in the interests of charity and of his own mental peace. He once told me that he had to be careful to read nothing about Communism in the late evening because such accounts usually made him angry and deprived him of needed ~leep. He adjusted admirably to the inconveniences and frustrations consequent to his illness. He was a good companion at recreation, especially a good listener; he was not the type to leave the little details that make for pleasant and efficient community living to "the other fellow." Another aspect under which I might summarize my impression of Father Schneider's life is suggested by Father Louis Hertling, S.3., in his manual of ascetical theology (Tbeologia Ascetica). In the last part of this book Father Hertling discusses the norms for heroic virtue described by Prosper Lambertini (later Benedict XIV) in his treatise on The Beatit~cation and Canonization of the Servants of God. According to Father Hertling, the pen picture of the saintly religious runs as follows: "He loves his own institute. He observes the rules, even the slightest. He keeps to his dell. He observes both juridical and real poverty. He is &hgent in carrying out his duties ~n rehglon. He ~s modest ~n exterior deportment. H~s separation from the world and worldly things is real. He is reverent towards diocesan priests and members of other religious institutes. He makes the spiritual exer-cises prescribed by rule. He is indefatigable in labor, but modest, and 175 STEPHEN BROWN Revieu~ for Religious without self-seeking.''2 To this list, I might add a few points given by Father Hertling in his sketch of the holy diocesan priest: reverence and earnestness in the things that pertain to divine worship; cultivation of theological knowledge; diligence in preaching and hearing confessions. I cannot say whether Father Schneider practised all these virtues of the priest and religious to a heroic degree; but I feel sure that in his final exam-ination on them be must have bad a very high grade. The "Lit:t:le" Vir!:ues Stephen Brown, S.J. IN SERMONS and various spiritual instructions we are ever hearing repeated those great words, Charity, Mortification, Hu-mility, Faith, Self-sacrifice, Perseverance, and the like. They have become so familiar that we are apt not to PaY attention to them, or, if we do, they awe us with the thought of the lofty vir-tues they stand for. But there are other virtues which the preachers do not so commonly preach about and which yet are worthy of thought. St. Francis de Sales used to call them the "little" virtues. Here is a characteristic passage from one of his letters: "Let us prac-tise certain little virtues proper to our littleness, virtues that are exer-cised rather by going down than going up, and therefore not so hard on our legs--patience, forbearance, service, affability, tolerance of our own imperfection, and.other similar little virtues.". If the great virtues seem too much for us, glorious ideals, no doubt, but so far away and so high above us, we may console our-selves with the thought that we can reach the same end by practising the "little" virtues. We are not called on every day to plank down ten-dollar bills or sign checks for I know not how many dollars. No, we pay our modest dimes or quarters, not disdaining even a copper or two, if more be needed. An hour may come, no doubt, in our lives when God will ask us for our little all. And then, no doubt, He will provide us with grace to make the sacrifice. But meantime we keep on paying our little daily installments. There are people who--if not in theory, certainly in practice-- 2The translation is not literal. 176 Ju!g, 1950 THE "LITTLE" VIRTUES make little of the little virtues. They are ready to be charitable, but in the meantime forget to be merely polite. There are others who have great respect, no doubt, for purity and chastity, but are not overparticular about ordinary modesty. And those are not unknown who practise mortification but on occasion are quite likely to insist on getting the best of what is going. There are even people who extol religion but deprecate piety. Yet it seems to me that a certain saying of Our Lord to the effect that "he that is faithful in that which is least is faithful also in that which is greater" (Luke 16:10) has an application here. And again: "W~I1 done, thou good servant, because thou hast been faith-ful in a little, thou shalt have power over ten cities" (Luke 19:17). We might take the great virtues one by one and descant on the little virtues that go to make them up. Humility is a formidable virtue. But we might begin with it by being modest about our own achievements or refrain from making the conversation turn about our merits. That doesn't seem too hard. Abnegation is a hard word, and no doubt a hard thing, but we might start by occasionally letting other people have their way. It is a little virtue without a name, this art of giving in--at all events, I cannot put a name to it. And so we might go on. But lest our thoughts become too scattered let us fix them for a moment on those "little" virtues that are the small change of charity. I have menti6ned politeness. It may be merely the outcome of good breeding--and wherever it comes from how welcome it is! But it may also be a real virtue. To say the least, as one writer puts it, in order to be holy it is not necessary to be boorish. A man may be actually a gentleman as well as a saint. To another little virtue, cordiality, St. Francis de Sales devotes one of his wonderful confer-ences. After explaining what he means by it, he says it ought to be accompanied by two other virtues, one of which may be called affability and the other cheerfulness. "Affability," he goes on, '~is a virtue which spreads a certain agreeableness over all the business and serious communications we have with one another; while cheerful-ness is that which renders us gracious and agreeable in our recrea-tions and less serious intercourse with one another." How much the one and the other might, and no doubt do, help to oil the wheels of life. St. Ignatius LoYola set value on these little virtues, for he objected to wrinkles on the nose. There is another modest little virtue well worthy of considera-tion, and that is considerateness. It is practised by the person who 177 not only remembers your existence but ac(ually avoid~ hurting your feelings or rubbing you the wrong way, as the saying goes. He refrain~ from needless noise (hearken all ye who live overhead!). He remembers the nerves of nervous people; he does not ask embarrassing questions, and abstains from comment where comment might be unkind or inopportune. It is the most unobtrusive of little virtues, and we are often unaware of it in other people. But we are only too well aware of the lack of it when it is absent. Politeness, urbanity, courtesy may be taken as practically synonymous. And then there is obligingness. Who does not like and value the obliging man? But, like all virtues, it must steer a clear course between extremes-~between grumpiness and disobligingnes, on the one hand, and subservience, not to say flunkeyism, on the other. And what of companionableness or sociability? What of helpfulness? What of tactfulness? They are all just aspects of charity-~charity as it works out in daily life. Nevertheless, besides the people who despise the little virtues through a delusion that they are practising the great ones, there are also people sincerely aiming at higher things who are apt to neglect these virtues as merely natural. Well, everything that is natural is not wrong, nor even negligible. God is the ~iuthor of nature as well as of grace. Man pervbrts it or wrests it to purposes of his own. Moreover, these virtues need not be merely natural. Motive or inten-tion can raise them to the supernatural plane. And the minor virtues that center round charity have a peculiar value of their own. They are social virtues: they concern not ourselves alone but those about us. They help to make life happier for both ourselves and them. And I think we may even say that they help to make us Christlike. Is there one of them that the Master did not practise, one of them that He would have thought beneath Him? And, after all, the littleness of these virtues lies not so much in themselves or their results as in the things and circumstances that occasion the practice of them--trifling words, looks, gestures, mere silences. They are virtues of meal time and recreation time, of the breakfast table, the fireside, and the bus. But they have echoes in heaven. [EDITORS' NOTE: This article is the introduction to what we hope will be a series of articles on "The Little Virtues" by Father Brown. For' another of his articles on a similar topic see "Concerning Patience," in REVIEW FOR RELIGIOUS, "VII, 141.] 178 Adiust:ment: ot: Negro Children t:o a Mixed Parochial School A Sister of the Holy Names ST. JOACHIM'S was not always an interracial school. From its remote beginnings it had served a French national parish. When we first began to enroll the colored the very novelty of each isolated case brought the thrill of pioneering. Five years ago we eased into our present position by accepting Catholic colored children on a larger scale. Naturally others not of the faith sought admission. Some few, at the discretion of the principal, were admitted. Each year since then our colored enrollment has increased until this year seventy-five per cent of our student body is colored. Because we started with Catholic children we did not experience the same difficulties at first that we met later. There was some initial resentment shown by our white pupils but this soon changed to admiration. Now there is a calm and unquestioning acceptance of their biracial school. The very few families who transferred their children to other schools because of the change were no great loss. We Sisters of the Holy Names have several schools for colored children in Florida, as well as five missions in South Africa. But this was our first attempt at interracial education on a large scale. .Hor-rified gasps met our early efforts; but, perhaps to the disappointment of the scandalized, no major issue has yet arisen involving color. Nor, with the grace of God, will any arise. With no established precedent known to us, we have had to feel our way. The results have been happy. Let me begin with some don'ts. Never favor a colored child in the classroom. He wants to be treated like the others, not better. I'll always remember the first colored boy I taught. Everything he said or did seemed amusing, and I had difficulty suppressing my smiles. He soon took advantage of my good nature, occupying the limelight for the remainder of the year. The next year I treated him like the others and we both spent a more profitable year. Similarly, don't even seem to mistreat him. He is likely to assume that you're doing it because of his color. If he deserves punishment and under-stands why you are inflicting it, he will submit without difficulty. But you have lost a friend if he suspectsyou of partiality on the basis 179 SISTER OF THE HOLY NAMES Revtew for Religious of color. Be fair, then, in meting out punishment. If two or more are involved, punish all or excuse all. This may seem obvious. We have a classic incident here which we refer to as the Davis Incident. Mr. Davis, a Negro, is a World War I veteran, a man who married late in life and has a philosophy of life all his own. He is moreover very strict with his children and wants to co-operate with the school in every way. Last year a new white family, the 2osephs., moved into the neighborhood. The children came to our school. Instead of going home one day at dismissal time,, Davis Junior and Joseph Junior chased each other up and down the church steps. Both boys were taken to the school "court" where the Patrol Boys arraign those who disobey school ordinances. The Sister in charge, seeing 2oseph Junior in heart-melting tears, excused him. It was his first offense, and she knew he wouldn't do it again. Davis Junior, on the other hand, was awaiting his punishment like a man. He had been to our school for a full year: therefore he should have known better. Hence, a penance for Davis. That night Mr. Davis held his own court in the convent parlor with the Sisters as accused. He insisted that it was only just either to punish both boys or to excuse both. "But the other boy is new and not familiar with the school customs," we hedged. "All the more reason for punishing both to prevent further breaches," came the relentless reply. After much discussion, Mr. Davis very touchingly ended with, "If you don't punish the white boy (God bless you, Sisters), please don't punish mine." Don't be antagonistic. If you don't like the colored and can't treat them fairly, ask to be changed. Naturally very sensitive, they resent the slightest tendency a teacher may have to dislike them. Per-sonally, I have to think twice beford I list pupils as colored or white. I simply forget the color. They are all little ones to be encouraged, checked or admonished, urged, and taught; but never children of one race or another. Other Sisters tell me they have the same experience. Now for the positive side. Be strict but kind. Strictness will never be resented if they understand that it is for their own good. In most cases their parents are strict (we think sometimes too strict), but the fact remains that their children show a much higher respect for the parents than do the white children we have at present. Of course we must keep in mind that the pupils we teach come, for the most part, from the poorer homes. ¯ There are four large well-equipped public schools within walking distance. In spite of this fact, the parents make great sacrifices to keep their children with u~. dut~,1950 INTERRACIAL SCHOOL ADJUSTMENT As' one earnest mother put it: 'TII work my fingers to the bone before I'I1 be so foolish as to take my boy out of St. Joachim's." Another non-Catholic mother who works nights to pay the fees answered her employer, when be endeavored to persuade her to send her children to'the public school: "As far as I can judge, the Catholic school is giving the better education. The best is none too good for them. If I have to stop eating, they will go to the Catholic school." School standards must be set high and maintained. Nothing mediocre will suffice. Colored parents want for .their children what they have never had: a solid religious education. Though theyhave little.respect for easily-won laurels, they s6metimes expect miracles once their children are in our hands. In this connection a strange (or perhaps not so strange) fact merits attention here. Many chil-dren have come to us from special classes for ungraded pupils in the public schools. (I have five such in my own class.) All, without exception, show a marked improvement. ,We have found that they can learn, in some cases as well as or better than the average pupil. One was an inveterate truant. He has not missed a day of school since he came to us. Is it the personal touch? I don't know. Give plenty of homework. Most parents want to help their children and incidentally learn something themselves. True, a few of them are college graduates. Several more have gone through high school. But the majority have had nothing more than an inter-mittent schooling in the "South." Most home backgrounds are therefore apparently not conducive to scholarship. Yet our colored pupils lead their white classmates in scholastic achievement in every grade. We have found it preferable to enroll new colored students in the lower grades only. They are more amenable, at the age of five or six, to discipline and training than they are when they enter a Cath-olic school for the first time in their early teens. Invariably, non- Catholic pupils accepted for the upper grades are problems. They come with their attitudes fixed and their characters strongly devel-oped along paths that conflict with our teaching aims. Consequently, only Catholic children are accepted into the school for the higher grades; the lower grades are open to all who satisfy the entrance requirements. After two or three year~ with us, these children are more docile to our teaching, their behavior is decidedly improved, and their wholesome outlook on life is reflected in the family" circle. Many parents ask to take religious instructions or are importuned by their children to do so within a year or two. 181 SISTER OF THE HOLY NAMES Reoiew t~or Religious Among the fine qualities which we have had abundant oppor-tunity to admire in our colored people, I'd stress their co-operation, their cleanliness (in spite of their tremendous housing difficulties), their high ideals, and last, but certainly not least, their attraction to and love of things spiritual. Never have we received from our white pupils the co-operation and encouragement which the colored have given. Last fall we needed window shades in our classrooms. Those shades which we could pull down either stayed down or came down altogether. Some windows had none to pull down. The mothers of our colored pupils were invited to discuss the matter. They came, nearly every one, conducted the meeting in.parliamentary style~ spon-sored a very successful party, and really amazed us. We now have new window shades on every window in every classroom. Colored parents follow the behavior and the studies of their chil-dren very closely. They frequently telephone or stop a minute after school hours to find out how Isaiah or Donna is progressing. The bimonthly report is not just another card to sign but a meaningful record which both parents and pupils take seriously. Suppose Wood-row is not behaving properly: a note to his mother sets him right. Should Dorsilla become negligent in her studies, a phone call brings results. Thirty of my forty-five pupils are colored. I find my most care-ful workers among them. Boys especially surprise me by their atten-tion to details, their striving for perfection. They would rather not hand in any paper than one that is poorly written or has a mistake on it. On the whole, I have found them clean and neat physically as well as morally. Of course there are some who are untidy, but they are the exception. The colored have high ideals. Their standards are set for the best in everything; such at least is my experience. That is one reason why our Catholic faith appeals so strongly to them. Some of the parents have made mistakes in their own lives; they are eager to fielp their children avoid the pitfalls into .which they themselves have fallen. They see and appreciate the difference between the behavior of the public-school children and our pupils (speaking again of our own neighborhood). Therefore they make untold sacrifices to insure the best training, the best instruction, the best education for their dar-lings. They are not living aimlessly. They have ambitious futures outlined. The children themselves are imbued with their parents' high ideals. You would perhaps be surprised to hear these poor people express 182 19.50 INTERRACIAL SCHOOL ADdUSTMENT their religious opinions. They are hungry for God. They are seeking not a "revival" religion but one that is solid, secure, and authoritative. One family, whose children were among our first Catholic colored pupils, boasts two altar boys. These boys refused so absolutely to go to a public school that thei~ mother was obliged to send them to St. Benedict the Moor's boarding school in Mil-waukee. There they were baptized and made their first Holy Com-munion. The following year they came to us. The older bo3~, a senior altar boy now, is fidelity personified. He serves the nine o'clock Mass every Sunday, rain, snow, or sunshine. He is an honor student at the Catholic high school he attends. Both boys are fre-quent communicants. And all this, despite the fact that neither mother nor stepfather is Catholic. An aunt who teaches in a special school in New York, also a non-Catholic, made several trips West to assure herself of her nephews' educational progress. Each time she has expressed her admiration and appreciation of Catholic education. Could you but come and see for yourself how nonexistent are the bogeys of interracial education, my explanations would be needless. In class, as well as in church, no distinction is made in seating. Side byside they learn their lessons, say their prayers, play their games. Side by side, too, they bear Mass, receive Holy Communion, and serve at the altar. In instructing the many parents who seek bap-tism, the priests in charge of our parish believe in the "slow but sure" adage. They try the perseverance and constancy of their catechumens before baptism. How fervent these colored converts are. Yes, a very few grow careless with the years: but of course as much can be said of our lifelong Catholics. Many of our newly-converted colored families move to better neighborhoods. Yet, some of the children continue to come to our school, although it means coming halfway across the city by bus or streetcar. Others enroll in the nearest Catholic school; the same school might have refused them entrance a year before. It is our consolation to know that they still receive a Catholic education in their changed circumstances. We plant, others water; but God gives the increase. Our first fully-interracial' graduation took place last year. All these graduates are at present in Catholic high schools. They .are continuing their Catholic education side by side with white students, partaking in all school activities on an equal basis. Now to give some general impressions. Some tendencies must be checked. But they are the tendencies which historians tell us are 183 A SISTER OF THE HOLY NAMES manifested by any minority group. Those who sigh over the diff-culties of our present-day teaching efforts forget the very real diffi-culties they encountered a few years ago with o, tber minorities. Besides, every authority recognizes that the already difficult task of teaching has been made doubly hard by the weakening of family dis-cipline, The undesirable traits which I mention are not monopolized by our colored brethren. Fighting, for instance. Resentment. In-feriority complex. These have to be checked rigorously and sen-sibly. We rarely experience difficulties in this regard between the races. Usually it is the colored who quarrel among themselves (or the white as the case may be). Name-calling is unheard of between white and colored. By taking these youngsters in the lower grades, we are succeeding, with the invaluable aid of parents and priests, in teaching them to live peaceably with one another; to regard all men (even if all men do not so regard them) as friends and brothers: to face their difficulties with courage, confident that with God's help they can succeed here and hereafter. We have iiadustrious pupils and lazy ones, bright ones and dull, quick and slow, polite and thoughtless. But these categories are no respecters of color. Racial tensions develop not in school but in the homes where an older generation, grown fearful, sows the seeds of strife and disunion. With us, the teachings of the Church are fearlessly taught. Non- Catholics are expected to take part in. all religion classes. What a beautiful object lesson a colored altar boy can be as, paten in hand, he serves the priest at the Communion rail. It is with no mere mouthing of fine phrases that we teach the lesson that a compassion-ate Christ taught: His love for all men; that He died for all: that black, brown, yellow, and white, we must love one another as He has loved us. How much better our pupils understand this when they look around and see boys and girls of every shade of brown treated the same as those born white. The. best way to get information on interracial education is to see such a school in action. OUR CONTRIBUTORS GERALD KELLY and AUGUSTINE KL,~AS are members of the faculty at St. Mary's College, St. Marys, Kansas. STEPHEN 2. BROWN is a professor at the National University of Ireland, Dublin. 184 Aid:end !:o Reading Augustine Klaas, S.J. 44ATTEND to reading," St. Paul long ago advised Timothy t~ (I Tim. 4:13). By this admonition bishops--and pre-sumably priests, too, since they should be imitating their bishops--are counseled to peruse the Holy Scriptures for spiritual reading. Religious are given to understand the importance of spiritual reading by some of the Fathers of the Church, for example, by St. Jerome, who in his own peculiar way urges Eustochium, a Roman virgin seeking perfection in the nearby convent at Bethlehem, to "let ~leep steal over you holding a book, and let the sacred page receive your nodding head." So necessary for his monks did St. Benedict consider daily reading of the Holy Scriptures and of other spiritual works that he used to send two of the brethren around to check on them strictly during this exercise, for he considered such reading the living spring whence flowed the streams of prayer. This can be said to be the general tradition of religious communities from the earliest times down to the present. While it it true that the cur-rent canon law regarding religious does not mention it explicitly, spiritual reading is certainly included under the heading ~f the "other practices of piety," which superiors must see that their subjects per-form daily (canon 565). As a matter of fact, the constitutions of almost all religious orders and congregations approyed by the Holy See prescribe specifical!y at least a quarter hour of daily spiritual reading or its equivalent, whether in private or in common. Today the laity are becoming increasingly aware of the need of spiritual reading fo~ advancement in prayer and virtuous living, and they are'making use of it more and more. These readers of spiritual books are usually yearly retreatants, active sodalists, and the militants of Catholic Action, but there are many others also. Even non- Catholics are helping in a surprising way to make certain Catholic spiritual books nation-wide best-sellers. I Spiritual reading is not just any sort of reading. It is not casual reading as of a newspaper, novel, or poem. Neither is it "heavy" reading, as of scientific, historical, or philosophical works. It is not 185 AUGUSTINE KLAAS Review [or Reli~lious reading for esthetic pleasure, literary appreciation, historical infor-marion, scientific acumen, or doctrinal erudition: at least, such is not the primary purpose of this kind of reading. What, then, is it? It is the reading of Holy Scripture, spiritual books, lives of Christ, of the Blessed Virgin, and of the saints, not so much for knowledge or for some other similar purpose as for moral improvement, for progress in the spiritual life. Spiritual reading is directed to the will rather than to the intellect; it aims more at the heart than at the head. It seeks principally to stir up the affections, move the will, and produce virtuous action. Father Alvarez de Paz gives the classi-cal definition: "Spiritual reading is perusing the pages of Holy.Scrip-ture or the books of the holy Doctors, not so much"that we may know, but rather that we may advance in spirit, learn the will of God; and do it." Elsewhere be calls it spiritu~al reading when we seek in spiritual books "not only the knowledge but much more the relish ~and love of spiritual things." In some ways the reading of a spiritual book has distinct advan-tages over listening to a sermon or exhortation, having a conference with a religious superior or spiritual guide, or discussing spiritual matters in private conversation with a friend. Verba votar~t . Spoken words easily come and go. The printed word is far more permanent and tends to produce a more lasting effect, since what is printed can be reread, pondered, prayed over, and thoroughly assimi-lated. Without strain or too much distraction the last drop of goodness can be leisurely distilled from it. Books, too, can be fearless informants of faults and defects, while preachers, superiors, and equal~ will sometimes bestitate to speak out, and indeed at times they may not be able to do so. Also, the preacher or counselor may be lacking in the special knowledge required for one's particular case; he may be mediocre, or even downright incompetent, whereas one can always choose one's spiritual reading, adapted to personal, needs, from the Holy Scriptures or the latest encyclical of the Pope, from the spiritual masters, .such as Augustine, Chrysostom, and Basil; across the crowded centuries to Marmion, Meschler, and Leen. M~reover, a spiritual book is a precious thing in itself. The Psalmist says (11:7): "The utterances of the Lord are holy utter-ances, silver tested by fire." Spiritual reading often contains latent power similar to that so impressively noted by the two disciples on the road to Emmaus: "Was not our heart burning within us whilst he spoke to us on the way, whilst he laid open to us the Scriptures?" (Luke 24:32.) And Christ tells us: "The words that I have spoken 186 dul~,1950 ATTEND TO READING to you are spirit and life" (John 6:64). And St. Paul: "For what-soever things were written aforetime were written for our instruc-tion, that through patience and through the comfort of the Scriptures we may have hope" (Rom. 15:4). According to the Holy Books themselves, the Scriptures are truth, fire, a lamp, a hammer, the sword of the spirit, an infinite treasure for men; they convert souls, give wisdom to little ores, enlighten the mind, and .rejoice the heart. What Holy Scripture here says of itself applies also in great part to ill spiritual books worthy of the name. II Undoubtedly spiritual reading is a powerful force for salvation and perfection. How many, like St. Justin, have ascribed to it their conversion to the true religion? St. Eugenia was converted by reading the Epistles of St. Paul; St. Domna by reading the Acts of the Apostles. St. Augustine attributed his moral conversion to spiritual reading. Already convinced intellectually of the true faith, he was still struggling with his unruly passions and perverse will, trying to break with his sinful past, when one day he heard the voice of a child sing-songing in a nearby house: "Tolle, lege," "Tolle, lege," "Take up and read." He recalled that the great St. Antony had been converted to a life of perfection by the chance hearing of the Gospel text: "Go, sell what thou hast, and give to the poor; and thou shalt have treasure in heaven; and come, follow me." So Augustine eagerly took up the New Testament, opened it at random, and read from St. Paul's.epistle to the Romans (13:13-14): "Not in revelry and drunkenness, not in debauchery and wantonness, not in strife and jealousy: But put ye on the Lord Jesus Christ, and as for the flesh, take no thought for its lusts." These words sent streams of light into his mind, warmth to his affections, and strength into his will. Then and there he broke with his sinful past forever. Cen-turies later Ignatius Loyola likewise found in spiritual reading a powerful stimulus to a better life. While recuperating from battle wounds at his ancestral castle he asked for some light reading, some romantic tales, to speed the tedious hours. None could be found ar the moment, so he had to content himself with reading the life of Christ and some saints' biographies. This re.ading, begun with reluc-tance, together with God's grace, initiated a revolutionary change in his whole !ife and started him on the road to sanctity. Augustine and Ignatius are not isolated instances. Countless men and women, of all states of life, have had the course of their moral and spiritual 187 AUGUSTINE KLAAS Review for Religious life changed for the better by reading the Scriptures and other spir-itual books. ¯ Hence it is not surprising that ascetical masters have been lavish in pointing out in detail the various effects produced by earnest spir-itual reading. Here are some of. the. things they say. It shows us our faults as in a mirror, warns of tempt.ations and helps to overcome them, gradually purifies the,,soul from: sin,, and, makes,,the.,,sense of sin ever more and more delicate. It is also a source of nourishment for the soul, since it feeds the soul with salutary truths, which hre its solid and substantial food, and thus plants wisdom. It disposes us for meditation, then enkindles and feeds the fire of prayer and con-templation; indeed, it is truly the "oil for the lamp of prayer." Or, to change the figure with St. Basil: prayers are the sinews of the soul, but the sinews of prayer are spiritual reading. Also, if prayer has gone. badly in the morning, reading can make up for it to a great exterit later in the day. It deepens faith, hope, charity, and all the virtues, stimulates to fervor and devotion, arouses the affections, and strengthens the will. St. Ambrose remarks that just as monks in winter make for the fire, so must we throw off the chill of the world by reading which kindles our love for God. Moreover, r~ading urges to emulation. Did not the youthful Teresa of Avila, on reading the vivid accounts of the early martyrs, immediati.'ly run off to martyr-dom, taking h~r little brother along? Fortunately they did not get very far on their way to Africa but were promptly fetched back home! Little by little spiritual r~ading produces deep interior peace, delight in God, contempt for the world and worldly things; it gives us to taste and experience how sweet is the Lord. It also stirs up apostolic zeal and can be very useful for the apostolate, since it indirectly supplies material for sermons, religion classes, spiritual guidance, and conversation. On the negative side, it prevents wasting precious time on books, magazines, and newspapers of little or no value to religious. In a word, it helps greatly toward making religious spiritually mature. No wonder, then, that so many saintly persons of the past were devoted to spiritual reading. Did not Our Lord Himself read from the Holy Scriptures in the synagogue? St. Augustine says that Our Lady was reading the prophecies of Isaias concerning the future Mes-sias when the angel appeared to her to announce that she was to be the mother of the Redeemer. The servant of Queen Candace was reading Isaias when the Holy Spirit sent the apostle Philip to baptize him. It is significant that the office of reader is a minor order in the 188 July, 1950 ATTEND TO READING Church. How the Iectio dit~ina was treasured in the early Church and by the monastic orders down the years! St. Dominic made great progress in holiness by constantly reading the C'onferer~ces of Cassian, and St. Thomas Aquinas by reading and rereading the Fathers of the Desert and the Fathers of the Church. In this way St. Je~:ome finally broke his inordinate attachment to the pagan classical authors. And didn't St. Teresa cure herself of excessive novel-reading in much the same fashion? We can say without fear of contradiction that the saints universally practiced spiritual reading. I merely note tha~: St. Francis de Sales Used to read himself to sleep at night with z spiritual book, usually Scupoli's Spiritual Combat. He was evidently-following St. 3erome's advice. No wonder the spiritual masters chant the .praises of spiritual'_ reading. Thomas ~ Kempis says that a convent or monastery with-out spiritual books is a kitchen without vegetables, a table without: food, a well without water, a river without fish, a bag without: clothing, a garden without flowers, a purse without money, a vine-. yard without grapes, a tower without guards, a house without fur-. niture; and be adds in all simplicity: "From all these evils and'. injuries to the soul may the good Lord 3esus Christ deliver us, and'. may He be wholly in all now and forever. Amen." Speaking of his: monks, St. Hugh of Lincoln asserts that spiritual books were their arms in time of war, their occupation in times of peace, their support in time of trial, and their remedy in time of sickness. Perhaps Plus X is the most eloquent of modern recommenders of spiritual reading. What he says in his L~tter to Catholic Priestg about its apostolic and personal value can be applied also to religious. "Great progress is made by priests who persevere in this habit of reading; they preach Christ with unction; instead of enervating and distracting the minds and hearts of their hearers, they lead them .to better things, lifting up their souls to heavenly desires. For another reason, very profitable to you, beloved sons, St. 3erome's precept holds good: 'Let spiritual reading be ever in your hands.' Who does not know the very great influence exercised on the mind by a friend who advises freely, who counsels, rebukes, encourages and preserves from'error? 'Blessed is be that findeth a true friend' (Ecclus. 25: 12); 'He that hath found him, hath found a 'treasure' (Ecclus. 6: 14). Now spiritual books may be accounted as true and faithful friends. They remind u~ forcibly of the precepts laid down by authority concerning, true discipline, awaken in us the still small voices of Heaven, reprehend all falling away from resolutions, disturb 189 AUGUSTINE KLAAS Reoieu2 for Religious deceitful calm, expose less worthy affections and self-deception, and reveal the many dangers that lie in the path of the unwary. This they do with such uhobtrusive kindness that they prove themselves to be, not only friends, but the very best of friends. They are beside us whenever we please, ever ready to minister to our secret needs; their voice is never harsh, their counsel never biased, their utteraBces never deceitful or fainthearted." Ill Spiritual reading can be made in private or in common. It is done in common when one person reads and the others listen. Although this way of reading is practised and even prescribed by many religious communities and has certain obvious advantages, yet reading in common is by no means theideal. It is much less effective in procuring the principal purpose of this exercise, namely, virtuous will-action, chiefly because the personal element of the individual religious is not sufficiently taken into consideration. After all, each religious has his own personality, his own spiritual problems, needs. and so forth. What is pertinent for one may not be for another, and at the moment may even be harmful. Spiritual reading in common seems to be a carry-over from the days when books were scarce and perhaps illiteracy not unknown among religious. At any rate, it cannot compare with private spiritual reading, which is being adopted more and more by religious communities, certainly an adaptive move in the right .direction. However, if it must be done in common, the reader should be a capable one, who with suitable preparation tries to read slowly, distinct.Iy, and reflectively. Even where reading in com-mon is practised by rule, other free periods of the day can be profit-ably utilized for private spiritual reading, if only for a half or quar-ter hour. Spiritual reading in private should be done daily, if possible, and at a fixed time, when one is free from duties, and the surroundings are at least relatively quiet. Some find the chapel an excellent place for private spiritual readir~z. The reading should be preceded by a moment ot recollection and a short prayer or aspiration asking for light and grace to benefit by it. The aim should be to read little rather than much--multum rather than malta--and this should be done slowly, leisurely, so that the matter has a chance to sink into the soul like a gentle rain. The reading must be attentive, reflective, ruminative. A wise old laybrother, on the way to spiritual reading, used to say: "Let us chew the cud; unless a sheep chews the cud, it 190 Jul~,1950 ATTEND TO READING will never grow fat." Hence, a pause from time to time, a pause to think, to pray, to meditate, to listen, for St. Augustine says, "When you pray, you speak to God; when you read, God speaks to you." Should we not listen to Him? An old spiritual writer counsels doing what chickens do when they drink water: they take a sip and then look up to. heaven, and keep repeating the process. When we come to something that strikes us, that stirs the affec-tions, we must stay there, read it over and over again, savor it, per-meate it with prayer and aspirations, even make a note of it for future reference. In this way we shall be like the prophet Ezechiel who was told to eat a book, not to swallow it whole; and then like him we ~oo shall find the book "sweet as honey" in the mouth (Ezech. 3:1-3). Such reading will produce fruit, thirty, sixty, and a hundred-fold, provided we understand, absorb, penetrate, realize, and apply to ourselves what we read. It will make us put on Christ, put on Our Blessed Lady, put on Paul, put. on David, put on all the saints and holy ones of God. Ascetical writers say: Read, not with a view to finding fault, but with a deep spirit of faith. It is so easy to be hypercritical and unfair, like spiders distilling venom where bees sip only sweet nec-tar. Read with humility. That is what h Kempis says: "If you wish to make progress, read humbly." Do not be frightened by the style, especially of the old masters; it is something quite secondary, if not unimportant, for our purpose. Persevere, too, and do not flit superficially from book to book. A sick man will never be cured if be merely browses about among the medicine bottles. IV What to read? We are not concerned here with the reading of spiritual books taken in an improper or analogous sense, though undoubtedly it has great advantage for the interior life.' Such, for example, is reading the book of nature. The writer recalls once travelling with a Cistercian abbot on a train going through the Swiss Alps. The mere sight of those snow-covered peaks bathed in sun-light seemed to take the contemplative abbot right out of this world, up to the beauty and grandeur of God. Many of the saints read the book of nature assiduously. Who does not recall Ignatius Loyola contemplating the stars; Francis of Assisi, the birds, animals, Brother Sun, find Sister Moon; Joseph of Cupertino striking the flowers with his cane to 'keep their beauty from sending him into an ecstasy; Teresa of Avila devoutly pondering the waters of fountains, brooks, 191 AUGUSTINE KLAAS Review [or Religious and streams; Francesca Cabrini gazing prayerfully on the wide expanse of the ocean? Perhaps religious do not do enough of this sort of reading; perhaps religious, especially nuns, are indoors too much. There is another type of this so-called reading: it is reading the book of the crucifix. Saints, like Thomas Aquinas and Bona-venture, found much wisdom in it. Philip Beniti (Breviary, Aug. 23) called the crucifix outright "my book." Neither are we so much interested in this article in spiritual reading taken in a proper but wide sense of the term. By this is meant perusing theological, philosophical, historical books, or reli-gious novels, plays, and poems, for spiritual reading. No doubt Franz Werfel's The Song o[ Bernadette or-Francis Tbompson's poems can readily be converted into spiritual reading, and surely this ought to be done at least occasionally as a relief and diversion from regular spirittial reading. By applying the method of reading sketched above, almost any book, even a grammar or scienc~ book, can become spiritual reading of sorts, but this is not spiritual reading in.the strict and ordinary sense, nor should it take the place of the daily reading prescribed by rule. A good norm is this: for the reading prescribed by rule, particularly if it is done in common, what is ordinarily meant by a spiritual book should be used, except on rare occasions. But for any extra time devoted to this exercise, over and above what is prescribed, one can be much freer in one's choice of books. (I might suggest, by way of digression, that in making this spir-itual reading in the wide sense, religious might keep in mind what Coleridge says of readers in general. He distinguishes four classes. "The first class of readers may be compared to an hour-glass, their reading being as the sand; it runs in and runs out, and leaves not a vestige behind. A second class resembles a sponge, which imbibe~ everything, and returns it in nearly the same state, only a little dirtier. A third class is like a jelly-bag, which allows all that is pure to pass away, arid retains only the refuse and dregs. The fourth class may be compared to the miner of Golconda, who, casting .aside all that is worthless, preserves only the pure gems." If we adopt the method of reading suggested above, surely we shall be mine-workers of Golconda, gathering gems and nuggets of spiritual wisdom to trad~ for heavenly riches. And at the end of each day's .treasure-harvest, should we not give thanks to God for the graces received while reading?) First on the list of spiritual reading books in the strict, sense is the 192 ATTEND TO READING Bible, the spiritual book par excellet~ce. St. Paul writes: "Every-thing in the Scriptures hasbeen divinely inspired, and has its uses: to instruct us, to expose our errors, to correct our faults, to educate us in holy living" (II Tim. 3:16). Do we appreciate the Old Tes-tament sufficiently, and do we read it? Of course, for the beginner a selection of Old Testament Books is advisable. Wisdom, Proverbs, Ecclesiasticus, Ecclesiastes, Tobias, ,lob, Ruth, Esther, Isaias, Psalms --these books contain a rich mine of gpiritual treasure. Gradually one can take on the other books also. A good point as we read is to link up the Old and New Testaments, to note, for example, the shadows and figures of the Old .Testament and their fulfillment and verification in the New. Religious are much better acquainted with the New Testament, especially the four Gospels, which must be gone over and over again to be really assimilated and loved. But have we read the Acts of the Apostles? Or the magfiificent letters of St. Paul?. Or the minor letters of the New Testament? Monsignor Ronald Knox's translation of the Holy Scriptures, whatever its deficiencies from the scholarly angle, has this great advantage that it is highly intelligible for the average reader. We recommend it, particularly for the books of the Old Testament and for the Epistles of St. Paul. An encouragement to read the Holy Scriptures for spiritual reading is the three hundred days' indulgence attached by Pope Leo XIII to at least a quarter hour of such reading. And Pope Benedict XV admonishes that "none can fail to see what profit and sweet tranquility must result in well-disposed souls from such devout reading of the Bible. Whoever comes to it in piety, faith, and humility, and with a determination to make progrez in it, will assuredly find therein and will eat the 'bread that comes down from heaven' (,lohn 6:50) . Our one desire for all the Church's children is that, being saturated with the Bible, they may arrive at the all-surpassing knowledge of desus Christ." (Encyclical Spiritus Paraclitus.) . The Apostolic Fathers are certain ecclesiastical writers of the end of the first century and the first half of the second. Although they are not divinely inspired as are the writers of Holy Scripture, they nevertheless portray vividly the mind and spirit of the early Chris-tians. Perhaps the best known among them are Clement, Ignatius, and Polycarp. Who has not been stirred by the fervent letters of Bishop Ignatius of Antioch on his way to Rome .and martyrdom? To the Romhn Christians, who may try to prevent him from dying for Christ, he writes to dissuade them from such action: "God's wheat 193 AUGUSTINE K~AA$ Reuiew [or Religious I am, and by the teeth of wild beasts I am to be ground that I may prove Christ's pure bread." Bishop Polycarp, about to be mar-tyred, replies to the proconsuI trying to make him apostatize: "For six and eighty years I have been serving Him, and He has done no wrong to me; how, then, dare I blaspheme my King.who has saved me!" Who has not thrilled to the heroic courage of these words? Another contemporary source of inspiring spiritual reading is the accounts of the early martyrs, such as Tarcisius, Cecilia, Perpetua and Felicity. And then there are the Fathers of the Church: Cyprian, Ambrose, Jerome, Augustine, Gregory, Athanasius, Basil, Chrysostom, and many others. Their works on martyrdom, virginity, prayer, the ascetical life, the priestly state, make excellent spiritual reading,' reading that has nourished the prayer of .contemplatives down the ages. Also the Fathers of the Desert, such as Antony the Hermit, and the early monastic founders, as Pachomius and Benedict, furnish reading material for advancement in the spiritual life. Pope Pius XII on several occasions has encouraged the reading of these early writers; especially of the first centuries. Since our troub-lous times are much like those of the first Christians, he points out that we need the virtues they especially" exemplified, and he calls attention to four principal ones: 1) an unshakeable confidence in victory, based on profound faith; 2) a serene and unlimited readi-ness for sacrifice and suffering: 3) Eucharistic fervor and recollection arising from the deep conviction of the social efficacy of Eucharistic thought on all forms of social life; 4) a striving after an ever closer and more enduring unity of spirit and of hierarchy. At present there are two series of English translations of these early writings being published: one by The Newman Press, West-minster, Maryland, the other by Cima Publishing Co., New York. Librarians of religious communities should choose from these collec-tions those volumes more suitable for spiritual reading. Com!ng down the centuries, what a cavalcade of spiritual masters passes in review! Bernard, Aquinas, Catherine of Siena, Bonaven-ture, ~i Kempis, Teresa of Avila, John of the Cross, Rodriguez, Francis de Sales, Lallemant, Alphonsus Liguori, Vincent de Paul, Paul of the Cross, and many more. Among the more recent writers we have Lehodey, Goodier, Faber, Newman, Hedley, Th~r~se of Lisieux, Meschler, Chautard, Marmion, and Leen, not to mention the living. Some years ago REVIEW FOR RELIGIOUS printed a list of some hundred authors and their works, which may serve as a basis 194 ATTEND TO READING for a re~ding program of the spiritual masters. (Cf. I, 105; II, 117.) Another rich source of spiritual reading is the life of Christ, of Our Blessed Lady, and of St. ,Joseph. These are timeless books, to be read and reread. Then there are the numerous biographies of the saints, especially of those whom the Church has singled out to be the official patrons of various Catholic works, and of the Blessed, and of other holy persons, particularly of the founders of religious com-munities, so instructive, inspiring, and enticing to imitation. In the last twenty or thirty years hagiography has made real progress towards taking the saints from their fragile pious pedestals and, by putting.their feet on the ground, making them attractively real. | V Of course, amid such a wealth of reading material, one must wisely choose. Here are a few suggestions for religious that must not be followed too rigidly but always adapted to special circumstances: Choose those books that will give you the spirit of your own religious order oi congregation, whether active, contemplative, or mixed. These should be preferred tb all others, especially in the early years of the religious life, and they should be reread often. If your community has few or none, then read the books of an order or congregation which has. your identical rule, or has for its purpose one similar to your own. Other books, depicting and implementing other ways of religious life or other states of life than yours, can be read gradually as the years go on. Choose books suitable to your present position in your religious community. The reading of novices is not going to be the same. as that of older religious. Young religious should be directed in their reading by some one experienced in this matter. However, certain authors are recommended by the Holy See to all young religious: St. Bernard, St. Bonaventure, and Father Alphonsus Rodriguez. The latter's Practice of Perfection and Christian Virtues (3 vols. Loyola Press, Chicago) has the added advantage of furnishing a systematic general survey of almost the whole ascetical field--a valuable help at the beginning of one's religious life. Choose books adapted to the spiritual needs of the soul at the moment. This reading will vary according as one is ill, or in con-solation, or in desolation, or in temptation, or in great trials, or has been appointed superior, or removed from some cherished office or employment, and so forth. It will vary, too, according as one has made great or little progr.e.ss in the spiritual life. 195 AUGUSTINE KLAAS Make it a point to read at least one book in harmony with the liturgical year, for instance, something on the Passion during Lent. I~ is good occasionally to read a general survey of the whole of the spiritual life, such as that found in Tanquerey, Garrigou- Lagr~nge, Saudreau, or Parente. A more o~ less systematic reading of the older authors, especially the spiritual classics, should be done by mature religious, while at the same time not neglecting the better books among the moderns. Here a list of books, graded in the order of importance, is a big help. Many modern spiritual books are superficial and ephemeral, and can readily be passed over in favor of the spiritual masters. Mystical books should be read rarely by the young and then only under direction. Older religious of balanced judgment may read such books with profit, especially those of St. Teresa of Avila. With regard to private revelations and mystical phenomena not yet having received the approval that goes with the person's canonization, on~ should always maintain a prudent reserve. This is the Church's own attitude in these delicate matters. An inordinate attachment to ~eading about revelations and mystical phenomena is a sign of' spir-itual immaturity and can be harmful to one's spiritual life. 'Finally, religious should read regularly one or several magazines devoted to the spiritual and religious life, such as Cross and Crown, Life of the Spirit, REVIEW FOR RELIGIOUS, Sponsa Regis, or others in foreign languages. These, besides articles suitable for spiritual reading, furnish careful information on spiritual books and pam-phlets, old and new. To conclude with a common objection: "I am too busy; I have no time for extra spiritual reading." Let St. Robert Bellarmine answer it. After asserting that there is always a margin of time left over in the daily schedule tha~ can "be spent on meditation or pious reading, with great fruit for one's soul," the holy Doctor goes on to say: "Seneca in one of his letters takes to task those who claim that time is all too short;and be proves that their complaint is unfounded, because they waste a great deal of time. If only they would use it, they should have plenty of time . Many are short of time because, not content with honest recreation, they squander their existence in dawdling, gadding about, gossiping, visiting, reading about trifles, and doing nothing useful." Perhaps St. Robert has something there! Book/?ev ews ST. TERESA OF JESUS. By Father Gabriel of St. Mary Magdalen, O.C.D. Translated from the Italian by a Benedictine of Stanbrook Abbey. Pp. xll-~ 123. The Newman Press, Westminster, Maryland, 1949. $2.00 In this book Fathe~ Gabriel does for St. Teresa what he did some time ago for St. John of the Cross (see this REVIEW, VI, p. 377) ; that is, in a series of five conferences he introduces us to the works and doctrine of the celebrated mystic whom he regards as the great founder of what he is pleased to call "the Teresian school." He makes an effort to present the principal points of that doctrine in an ordered and systematic synthesis, and to "determine what is her considered opinion on the more central problems of spirituality" (p. xi). The supremely important aim in the spiritual life is not contem- t plation, but cbarRy, and the perfection of it. .Being most magnani-mous herself and having been treated most liberally by God, St. Teresa conceives this perfection to be love brought to the highest possible peak of generosity. Nothing, absolutely nothing, is to be refused to the divine Lover. Whatever He may ask, in deed or sacri-fice or suffering, the soul is glad to render. In particular it is eager to do all that it can in the apostolic spirit and for the salvation of souls. This lofty perfection is possible to all Christians who have sufficient good will. It is the same as that most excellent form of union with God, that "true union" of conformity of will in love, which above all other forms Teresa herself always desired and sought. After considering the goal, perfect love, it was only natural that a Carmelite and especially a sublime mystic like St. Teresa should turn to "the contemplative ideal." Besides infused contemplation, "We must conclude that, evidently, Teresa also is aware of the exist-ence of an active contemplation," described in The Interior Castle, "Mansion VI," 7. "Such a contemplation will habitually be the prayer even of a soul already mystical, at such times as it is not favored by God with more special divine enlightening. In the illu-minative way the active, or acquired, contemplation will easily alter-nate with the infused. The matter is thus understood by the whole Teresian school" (p. 118). Her understanding of mystical contemplation is narrower and richer than that of some modern authors: it "is a state of prayer 197 BOOK REVIEWS Reoiew for Religious wherein the soul is experimentally aware of God's action within it" (p. 24). "Even in the lower degrees of infused contemplation the divine action within renders itself in some way perceptible to the consciousness; the soul feels moved, drawn, and from seeing how that motion which it suffers causes it to occupy itself wholly in lovingly gazing upon God, it judges: 'God is acting in me. I am very close to God' " (p. 82). In St. Teresa's outlook the contemplative ideal is of course most important. It is a great "short cut" to the higher degrees of charity and virtue. One ardently in love with God experiences a certain need of the peculiar intimacy and inspiration which contemplation brings. Hence it is in every way most desirable. However, it is not necessary, even for perfect holiness. "We cannot conclude that all generous souls must attai'n to such forms of contemplation ['prayer of quiet,' 'sleep of the powers,' 'union'], much less that they can be introduced into that way of contemplation which, through the series of infused forms of prayer, leads the soul to the spiritual marriage as it is described by St. Teresa and St. John of the Cross . So we may speak of a way that leads to holiness, even perfect holiness, without passing through mystical prayers, strictly speaking" (pp. 36, 37). "Synthesizing these teachings of its great Mistress, the Teresian School has distinguished a two-fold way of perfection: the common way and the mystical way, that is the way of contemplation. The common way knows nothing of infused forms of prayer of th~ characteristic type described by St. Teresa" (p. 43). As a matter of fact, God is most liberal with His gifts and is wont to grant infused prayer to those who exert themselves suffi-ciently. "If we are to interpret her thought faithfully, we must say that in the highest way of sanctity, followed by thoroughly generous souls, mystical prayer, although not ~ecessary, is yet ordinary. Such, also, is the traditional position taken up by the Teresian mystical school, formulated by the Teresian Congress of Madrid" (p. 37). After dealing with perfection and contemplation in the first two conferences, Father Gabriel devotes the remaining three to the preparation that St. Teresa advises for contemplation, to an account of the "Mansions" of The lnterior Castle, and finally to the place of the sacred humanity of Jesus in the spiritual system of Teresa of Jesus. Father Gabriel's book is a clear, brief, and highly inspiring intro-duction to the doctrine of St. Teresa. Moreover, it presents the understanding and interpretation of it which the leading authority 198 duly, 1950 BOOK REVIEWS now in Carmelite spirituality considers to be the true and just idea of it. Hence this work is a very valuable addition to our spiritual literature.--(3. AUGUSTINE ELLARD, S.J. STORM OF GLORY. By John Beevers. Pp. viii -f- 23 I. Sheed and Ward, New York, 19S0. $3.00. This short life of St. Th~r~se of Lisieux is written with a two-fold purpose: (1) to reveal St. Th~r~se as a person truly measuring up to the heroic love of God and the neighbor required of a saint, and a person altogether unlike the child-like and sweetly sentimental saint she is made to be in many books about her; and (2) to point out that St. Wh~r~se has a very special relation to our modern times. Read in connection with the Autobiography of St. Th~rbse, Storm of Glory/will give one a very complete picture of the saint. It fills in many details of her family life in early years as well as her life as a Carmelite, all of which help very much to understand St. Th~rbse, and in addition it tells a brief running story of her life enlivened with concrete incidents and eye-witness stories which show Th~r~se to have been truly heroic in a grown-up way in her love and service of God. The second aim of the book is developed in Part II. The author calls St. Th~r~se of Lisieux th~ greatest saint of modern times, prin-cipally because she has made sanctity seem not only attractive but truly possible to thi many, many little people of the world, who but for her would have thought of sanctity as too remote and mysterious andimpractical for such as they. This is true because her own life was so very ordinary--ordinary works, no extraordinary penances, and for the most part no extraordinary spiritual experiences, and also because of the Little Way of Spiritual Childhood which she teaches as a sure way to become a saint. Further, to the author, Th~r~se, with her conviction of her own littleness and her love of God in every detail of her life, stands in direct opposition to the modern worldly spirit with its pride in purely natural accomplishments and its bitter hatred as well of fellowmen ~s of God. Over the years I have found each fresh acquaintance with St. Thir~se of Lisieux to be spiritually inspiring. And that is what Storm of Glory offers to its readers--a good measure of spiritual inspiration.--A. REID, S.J. PURGATORY. By Martin A. dugle, A.A. Translated by Malachy G, Car-roll. Pp. 203. The Newman Press, Wesfmlnster, Maryland, 1949. $3.25. There are very few worthwhile books on Purgatory. This is one 199 Book REVIEWS Reuiew for Religious of them, one of the best. Unlike most, it is written primarily from the viewpoint of the living and stresses throughout the consoling aspect of Purgatory. In it, Father Martin 3ugie, a theologian of high repute, presents and explains the Catholic doctrine in simple, clear language, but with theological exactitude and above all with reserve, especially on the delicate subject of private revelations. In fact, his balanced evaluation and prudent use of private revelations are some of the outstanding features of the book. The location of Purgatory, its inhabitants, its kinds of punishment, its time-length, these and many other topics, some not found in other books, come up for care-ful treatment. The author devotes considerable space ~o the w.ays in which we can help these souls, by Masses, indulgences, prayers, and almsgiving. Finally, he tells bow to avoid Purgatory altogether, or at least shorten one's stay there, by using the multitudinous efficacious means placed by the Church at the disposal of Catholics. He might have developed more at length the theologically well-founded though not certain doctrine of the immediate entry into heJaven of those who receive the sacrament of extreme unction betimes a;ad with the proper disposi-tions. The translator has done a fair job, but he should have done more car,eful proof-reading, and he might have added a helpful index. We recommend the book highly to all and trust that it will match in English the seven editions it has already seen in French. It is a rare book, combining two things: exact information and quiet inspiration. --A. KLAAS, S.J. PSYCHIATRY AND ASCETICISM. By Felix D. Duffey, C.S.C. Pp. 132. B. Herder Book Co., S÷. Louis, Missouri. $2.00. This slender volume points out defects in the exercise of the sci-ence of psychiatry as it is practiced today and as it is popularly preached. From a consideration of some of the defects of the science, the author goes on to a treatment of certain ascetical principles and practices which are basic to a complete understanding of difficulties in man's mental life, principles and practices frequently overlooked or denied in psychiatric treatment. Perhaps the finest chapters in the book are the Psychology of Mental Prayer and the Psychology of Mortification. The present reviewer has a practical problem with this volume, however. Though the author repeats several times that he has no quarrel with psychiatry which stays within the confines of its sub- 200 duly,.1950 BOOK NOTICES ject matter, the overall tendency of the book seems to condemn the science as a whole. A Catholic psychiatrist would find little encour-agement in reading Psgcbiatry and Asceticism. There are many reputable Catholic psychia~;rists who are doing splendid work in their chosen field, and it is fervently hoped that their number will increase. It is true that Freud held a philoso.pby not consonant with our rule of faith, but a distinction must be made between the philo-sophy of the founder and the therapeutic processes and clinical obser-vations and conclusions of the science. By stressing some of the ideas this volume does, the ordinary layman would put little faith in psychiatry.mJ. J. CAMPBELL, S.J. [NOTE: The preceding reviews of Purgatory and of Psychiatry and Asceticism are published through the courtesy of Catholic Review Service, St. Mary's College, St. Marys, Kansas.] BOOK NOTICES GOSPEL GE,MS, by Canon Paul Marc, contains twenty-four meditations on as many events recorded in the Gospels. The .book is recommended to anyone seeking an aid in making familiar contem-plations or meditations on the Gospel scenes. The prayerful perusal of its simple and inspiring treatment of these scenes will help the reader to acquire a deeper knowledge of Christ and to achieve a more intimate union with Him. (Frederick Pustet Co., New York and Cincinnati, 1950. Pp. 226. $3.00.) AN INTRODUCTION TO HOLINESS, by Henri Petitot, O.P., is a clear, well-balanced statement of the essentials for holiness. The book has three main parts (The Ascetic Life; The Active Life; and The Unitive Life) and a conclusion on The Mystical Body. In these various sections the author insists on the necessity of self-denial, humility, prayer, zeal, knowledge of Christian doctrine, union with God and neighbor through charity[ There is a good chapter on the value of Christian art for stimulating devotion; and the theme that the holiness of one member has profound effects on the Mystical Body is excellently developed. The treatise is intended for the fer-vent laity and for religious. Even among these, the author says, comparatively few attain to a superior state of holiness. But all would profit by the thoughtful reading of this book. Irritating minor tones are the frequent references to things French and the author's apparently unnecessary insistence on his "Thomistic" posi-tion. The translation from the French was made by Malachy Ger- 201 BOOK NOTICES Reuie~u for Reliqious ard Carroll. (Westminster, Maryland: The Newman Press, 1950. Pp. vii ÷ 176. $2.50.) COME CREATOR SPIRIT, by Rev. A. Biskupek, S.V.D., is a series of considerations centering chiefly around those two magnificent hymns to the Holy Ghost, Veni Creator Spiritus and Veni. Sancte Spiritus. Other chapters deal with the role of the Holy Ghost in the sacraments. The book concludes with comments on the Mass of the Holy Ghost and miscellaneous reflections. The treatment is devotional, simple, full of unction, and directed to the heart. This book might best do service to religious as a well-spring for their meditations~to increase their appreciation of and devotion to the forgotten Paraclete. (Techny, Ill.: Mission Press, 1950. Pp. $3.00.) TAKE THIS SCAPULAR contains the conferences given at the Carmelite Third Order's Second National Conference held in the spring of 1949. In the thirty-four chapters, each by a Carmelite Tertiary or a Tertiary Director, is told the story of Our Lady's Scapular, its origin and history, its use and efficacy in modern life. This book provides valuable source material for study, meditation, and preaching on the Scapular devotion. (Chicago: Carmelite Third Order Press, 1949. Pp. 270. $2.50.) Thomas Merton's latest book, WHAT ARE THESE WOUNDS?, is an interpretation of the contemplative life and mystical experi-ences of St. Lutgarde, a thirteenth-century Yrappistine. It is a com-panion book to his THE WATERS OF SILOE, and THE SEEDS OF CONTEMPLATION, and gives a concrete application of the principles of the contemplative life discussed in these two former books. Although the author is careful to explain that the miraculous is only accidental to the mystical life, it is to be regretted that much of the book is taken up with relating just such experiences. This biography of St. Lutgarde is, however, interesting and pleasant reading, since it does afford an insight into the innermost life of an outstanding con-templative and a lover of the Sacred Heart. (Milwaukee: The Bruce Publishing Company, 1950. Pp. xiv + 191. $2.50.) Among the many celebrated writings by St. Athanasius probably none was more influential, over a wider area and for a longer period, than his perennial "best seller," THE LIFE (~F ST. ANTHONY. Atha-nasius had known and esteemed th~ great monastic pioneer and pro-duced this Lit:e shortly after the death of Anthony. The account 202 dulv, 1950 BOOK ANNOUNCEMENTS literally set the style for Christian hagiography. And, what is vastly more important, it exerted enormous influence East and West in spreading the idea of that full-time pursui.t of Christian perfection that is now organized into religious life under rule and vow. After the Gospels, this Life is really Book One in monastic and conventual literature. The present edition is Number' 10 in the Ancient Chris-tian Writers series. The translator and editor is Robert T. Meyer. .Religious scholars will be grateful to him not only for the smooth translation but also for the annotations with which he interprets the text. (Westminster,Md.: The Newman Press, 1950. Pp. 154. $2.50.) Very noticeable in recent literature on religious vocations is the striving to be realistic, to show young men and women, by word pictures and photographs, just how the religious life is lived. WHAT MUST I Do? by Sister Mary Paul Reilly, O.S.B., is an example of how this purpose.may be accomplished by word pictures. She takes one girl and her companions through the postulancy, noviceship, first and final professions: and, by means of their varied experiences, she shows the girl reader just what she might expect in the religious life. (Milwaukee: The Bruce Publishing Company, 1950. Pp. 96. ¯ $1.60.) THE UNHOLY THREE, by Rev. Henry J. Romanowski, is a very readable treatise on ascetical theology for the laity. The "Unholy Three" are, obviously, the world, the flesh, and the devil. Father R0manowski covers the principal ways in which these enemies attack the soul, as well as the various ways of combatting them. This is his first book. May he publish many more. (Milwaukee: The Bruce Publishing Company, 1950. Pp. xiii ÷ 160. $2.75.) BOOK ANNOUNCEMENTS [For the most part, these notices are purely descriptive, based on a cursory exam-ination of the books listed.] B. HERDER BOOK COMPANY, St. Louis, Missouri. Human Personalit~l. By H. C. E. Zacharias. Pp. viii q- 360. $4.00. Describes the way India and China "by their own unaided efforts caused human personality to emerge out of its stage of collec-tive anonymity," and how Israel was an instrument in the hands of God "who gave to human personality a supernatural sanction and an eternal value, unattainable by merely human endeavors." ,, 203 dul~,1950 BOOK ANNOUNCEMENTS The Nazarene. By Eugenio Zolli. Translated from thd orig-inal ItaIian by Cyril VolIert, S.3. Pp. 309. $5.00. A volume of exegesis for "Scripture students and others who are confronted with difficulty of explaining obscure passages in the Gospels." Revival of Paganism. By Gustave Combes. Translated by Rev. Augustine Stock, O.S.B. Pp. v + 360. $4.50. "This survey of recent trends, especially those fostered by government, toward the dechristianization of our civilization, focuses attention in particular on Russia, Germany, and France." The Message of Christ. By Adolf Donders. Translated by Rev. Rudolph Kraus. Pp. xi ÷ 477. $6.00. Includes 204 brief suggested sermons, based mostly on the life of Christ, for Sundays and principal feasts of the liturgical year. Should prove useful espe-cially to busy parish priests. THE LITURGICAL PRESS, Collegeville, Minnesota. Tbeoloqg of the Old Testament. By Dr. Paul Heinisch. Eng-lish edition by Rev. William Heidt. Pp. 386. $5.00. Although of special interest to teachers of religion and theology, this book will provide the less specialized reader also with a deeper understanding and fuller apppreciation of Old Testament teaching on the nature and attributes of God, the spirit world, creation, the nature of man, human acts, the Messiah. The treatment is both scholarly and com-prehensive and copiously documented with hundreds of Scriptural references. LONGMANS, GREEN AND CO., 55 Fifth Avenue, New York. St. Anne and the Gouty Rector and Other Plays. By Henri Gh~on ~ Henri Brochet. Pp. xx + 190. $2.50. Contains seven plays and useful production notes for each play. The plays included are: St. Anne and the Gouty Rector, The Sausage-Maker's Interl~de, Parade at Devil's Bridge by Henri Gh~on; Christmas at the Cross-roads, The Gardener Who Was Afraid of Death, The Man Who Died Because He Wore Gloves, St. Felix and His Potatoes by Henri Brocbet. NEWMAN PRESS, Westminster, Maryland. Facing Life, Meditations for Young Men. By Raoul Plus, S.J. Pp. xii + 12I. $1.50. Facing Life, Meditations for Young Women. By Raoul Plus, S.J. Pp. xiv + 158. $1.50. Two small books, reprints. Recommended highly for priests 204 July, 1950 FOR YOUR INFORMATION and religious who want to help young men and women meditate. The Sunday Introits and Graduals. By Reir. E. C. Messenger. Pp. 175. $2.75. The Sunday Collects. Pp. 123. $2.75. The Sunday Epistles. Pp. 182. $2.75. -.-The Sunday G'ospels. Pp. 171. $2.75. These four volumes contain simple explanations of the various parts of the Mass. Helpful for religious who .wish to meditate on these parts of the Mass; for priests who wish to explain the Mass; and for the laity who want a deeper understanding of parts of the Mass. Lioing with God. By Raoul Plus, S.J. Pp. xvi -1- 93. $1.50. Another reprint. Seeks to arouse in the reader a more fruitful realiza-tion of the tremendous significance of union with God through sanc-tifying grace. By Rev. E. C. Messenger. By Rev. E. C. Messenger. By Rev. E. C. Messenger. JOSEPH F. WAGNER, INC., 53 Park Place, New York. In Praise of Our.Lady. By Martin Dempsey. Pp. vi + 225. $2.75. A book of sermons concerning the principal feasts of Our Lady, including a special series for a Novena to Our Lady of Fatima. For Your nrrorma on Passlonist Champion Champion of Church and Pope is an attractive pamphlet sketch of St. Vincent Strambi, the recently canonized Passionist bishop. In his preface to the pamphlet Bishop James H. Griffiths says that "Vincent Strambi is a modern symbol of victory of the suffering Christ and His suffering Church over the force and the fear of the tyrannical state." In the text itself Father Aloysius McDon-ough, C.P., brings out not only the remarkable story of St. Vincent's early life (he was rector of a seminary before being ordained a priest) and of his great courage in the face of Napoleon's tyranny, but also the essential details of Passionist life. The publisher is the Sign Press, Union City, New Jersey. Father McDonough, the author, 205 FOR YOUR INFORMATION. conducts the "Sign-Post" in the Passionis~ magazine, The Sign, and is the author of God's Own Method, a book which offers a "design for living . . . drawn from the lessons taught by the crucified Re-deemer." (See REVIEW FOR RELIGIOUS, VII, 50-51.) Company o{ Mary A Slave of Jesus in Mary is a pamphlet life of Mother Mary Potter, Foundress of The Little Company of Mary, familiarly known as the "Blue Nuns." The institute began in the latter part of the last century; the foundress died in Rome in 1913; yet the Little Company's hospitals are now circling the globe. The author of this pamphlet is Father Marius McAuliffe, O.F.M. Our readers may obtain it for the asking by writing to The Little Company of Mary Hospital, 95th St. and California Ave., Evergreen Park 42, Ill. Servanfs of Mary Another nursing institute of recent origin is The Sisters, Servants of Mary, a society of trained nurses who care for the sick and infirm in their own homes. It too is fast extending its services to the whole world. Its provincial house for the United States is located at Kan-sas City, Kansas. The foundress, Mother Soledad Torres Acosta, was born in Madrid, Spain, in 1826, and died in the same city 1887. She was beatified on February 5, of this present Holy Year. L~ftle Off;¢e M~I Dail~t Otlice is a 6-p~ge folder on The Little Office of the Blessed Virgin. It contains a brief commentary on the Office and reflections on the psalms and canticles. The author is Ft. Jerome, O.F.M. He found in giving retreats to religious that they do not get lectures on the Little OtSce as often as they would wish; hence, he gave some talks and later abbreviated them into this folder. Copies may be ordered, or sample copies obtained, from Assisi Press, St. Francis, Broad Lane, Cork, Ireland. Price for U.S.A. and Canada: $3.00 for 100; $8.00 for 300; $12.00 for 500. I/arla The Poor Clare Nuns have a new monastery situated on a hill-side overlooking the Santa Clara Valley. The address is: The Immaculate Heart Monastery, Route 2, Box 873, Los Altos, California. "The Boy Saviour, My Model for Life," is the title of a new (Continued on page 224) 206 ( ues {ons and Answers nl8m We have heard, or read somewhere, that the water cruet used at Mass should always be filled to the brim? Is that correct; and, if so, why should this be so? At the Offertory the celebrant is supposed to mix a very slight quantity of .water with the wine in the chalice. The quantity should be relatively slight: that is, slight with reference to the amount of wine that he takes. Yet, even priests who use a comparatively large quantity of wine usually try to limit themselves to only a few drops of water. The cruet should be filled in such a way that the priest can accomplish this without spilling the water. Generally speaking, it is very difficult for the priest to take only a few drops if only the bottom part of the cruet is filled, for in this case the water tends to gush out. For this reason, the stoppers so often used in water cruets are a nuisance. On the other hand, when cruets are filled right to the brim, it is often difficult to pour the water without spilling it. The safest way to fill the water cruet, therefore, seems to be almost to the brim. We might add, however, that cruets differ--and so do priests. Sacristans would do well to ask the priest how he wants the cruets filled. And if there is no opportunity to do this, the sacristan might experiment a bit until he (or she) knows just how much to fill the cruet to allow for the pouring of only a few drops without spilling or gushing. In some places Erlenmeyer flasks are used as cruets because it is so easy to control the flow of liquid from them. ml9m What is meant by a "perplexed" conscience? Is it the same thing as scrupulosity? By a "perplexed" conscience theologians mean a state of mind in which a person thinks he would commit a sin no matter what he does. For instance, suppose a mother thinks she would sin by going to Mass and neglecting a sick child, and would also sin by staying with the child and omitting Mass. She has to do one thing or the other--go to Mass or not go to Mass. Hence, according to her "conscience" she would sin no matter what she would do. Another example is suggested by this problem in Moral Guidance (p. 309), by Edwin F. Healy, S.J.: "What should a surgeon do in an 207 QUESTIONS AND ANSWERS emergency case where in his opinion he will probably be doing wrong if he operates and probably be doing wrong if he does not operate? He must do one or the other at once." The "perplexed" conscience does not necessarily indicate scrupu-losity. Even one who normally has no difficulty making decisions for himself might occasionally face a situation so puzzling ~that it seems to involve sin no matter what he does. However, a scrupulous person is certainly more apt to experience this difficulty than are those who are not scrupulous. Since we have mentioned the "perplexed" conscience, it may be well to add here the correct principles of conduct in such an emergency. Theologians give three rules to cover the various possi-bilities : 1) Get advice, if this is possible, and thus do away with the perplexity. --For instance, the mother mentioned above might ask the priest or some prudent friend what she should do. 2) If advice or some similar help is unavailable, do what seems to be the less evil. --For instan6e, the s.urgeon mentioned in Father He.aly's problem has to act in an emergency and may have no oppor-tunity to consult persons or books. In that case he should try to estimate whether operating or not operating would be the less of the two apparent evils and then act accordingly. 3) If one cannot decide which would be the less evil, he may follow either course of action without sin. ---The reason for this last rule is that a person who judges that he will sin equally by acting and by not acting no longer has the freedom necessary for actually committing a sin. The ability to sin presupposes the ability to choose between two things, one of which is sinful, the other not sinful. 2O Is it true that the Holy See has condemned the practice of cjivincj several small Hosts to one communicant.'/ A decree of Pope Innocent XI condemned the practice of giving several small Hosts to one communicant. The reason for this prohibition was that the practice, as existing at the time of the con-demnation, was based on a spirit of false devotion. When there is no question of fostering a false devotion, a priest may give several Hosts to the same communicant: for example, when there is need of emptying a ciborium. 208 Reporl: I:o Rome I We c:ntinue hcre the publishing of the List oI Questions to be answered in the quinquennial report by pontifical institutes. For full explanation see our dan-uary, 1950, number, page 52. We encourage all to read these questions thought-fully, as they furnish an excellen~ survey of the Church's law concerning religious. The eighty-six questions published in our 3anuary, March, and May numbers contain the first three articles of Chapter I, "The Institute and Its Government." The questions are published exactly as they appear in the official English trans-lation. Questions marked with an asterisk (*) concern only institutes of men; those marked with a cross (t) refer only to institutes of women.--ED.] ARTICLE IV Concernin9 the financ;al 9overnmenf of the Institute § 1. - CONCERNING THE ACQUISITION AND LOSS OF PROPERTY Concerning the acquisition and registration of propert~ 87. a) What if any immovable property or precious movable property was acquired by the Institute, Provinces and houses; what was the value of these acquisitions. b) Was the aforesaid property acquired by gift or other gratui-tous title, or by purchase, and ~n this latter case was it with the funds of the Institute, Province or house, or with borrowed money. 88. Has the Institute, the Province and each house an inventory of its movable property, especially of that which is classed as precious (by reason of workmanship, history or material) (c. 1522 2°) and of its immovable property. 89. When must these invehtories be revised, and are they in fact revised. 90. In cases where works which are not the property of the house, such as clerical or religious residence-halls, hospitals, churches, etc., are entrusted to the religious houses, are these properties kept clearly distinct from those which belong to the religious house itself. 91. By what method or in~ whose name before the civil law is the religious property registered; and can this registration be regarded as safe in civil law. 92. What forms of registration have been adopted as the more s~cure in various localities. 93. If societies have been established for this purpose, was every-thing done in accordance with the civil law and is everything actually being kept in good order. 94. As regards the aforesaid societies: 209 REPORT TO ROME Review for Religious a) Were all persons to whom the administration or manage-ment of property is entrusted, chosen with due care, after making all the previous investigations which were necessary or useful. b) Were the members of the Institute itself given the preference over outsiders for oflqces of administration, whenever this could pru-dently be done without loss. c) What safeguards were used against dangers arising from abuses of administration. d) Is a constant vigilance conscientiously exercised according to law, through the checking of accounts and through ordinary and other extraordinary and timely inspections of safety deposits and other properties. Concerning expenses 95. Were extraordinary expenses paid from ordinary or extra-ordinary income proper, or on the contrary with borrowed funds. Concerning contributions 96. Did the individual houses and other units subject to the Provinces contribute toward meeting the expenses of the Provinces. 97. Did the Provinces and equivalent units and the houses which are immediately under the Supe.rior General contribute to the com-mon necessities of the Institute. 98. By what authority (Chapter, Council, General or Provincial Superior), on what principles and in what proportion are the contri-butions'to the general and provincial funds determined. 99. Were these contributions paid willingly or more or less under pressure. I00. Are the Provinces and houses allowed to retain whatever is prudently foreseen to be necessary or very appropriate for their own life and growth, in view of the good of souls and the welfare of the Institute. Concerning the alienation and diminution of property 101. What capital property, whether immovable, or stable (i. e. consisting of capital funds) or precious, was alienated, and by what authority, 102. In the alienation of property, were the provisions of law (cc. 534, 1531), especially regarding the previous appraisal by experts, and the norms of the Constitutions, observed. 103. Did the Institute, Provinces and houses consume any stable or founded property or capital funds; for what reasons and by what 210 July, 19~O authority. 104. Are the general, making serious efforts to red 105. What properties o suffered loss; and what wer! REPORT TO ROME rovincial and local Superiors and Bursars over this property. the Institute, Provinces and houses have the reasons. gilance of Superiors and their Councils ~d 'Bursars (c. 516 §§ 2, 3, 4) according Constitutions: ute. 'ovinces and other similar units. muses and works. 111. Does the Superior §3). 112. Do the Councils exercise vigilance in regard also as Bursars (c. 516 § 1 Concerning 113. How many times cils must the Bursars and o their administration. 114. Was a clear and in any case act also as Bursar (c. 516 ~ave their part in the administration and lit, even when the Superiors are acting how do they do this. rhe rendering of accounts a year and to what Superiors and Coun-her Administrators render an account of :omplete rendering of account demanded 21"1 under the direction and vi (cc. 516 § 2, 532 § I), 110. Are there designat to the common law and thl a) For the entire Insti~ b) For the different P: c) For the individual Concernirig debts and obligations 106. a) What debts w~re contracted, and by whom. b) What debts are ac~ua!ly outstanding. 107. In contracting debts and obligations, were the following faithfully observed : a) The provisions of c. 534. b) The precautions mI e.ntioned in c. 536 § 5. c) The norms of the Constitutions regarding permissions, the consent of the Council, etc. | 108. Was the interest ~n debts and obligations faithfully paid, and is diligent care taken t,oward the gradual payment of a debt or the amortization of the capital~ (c. 536 § 5). § 2. - CONCERNING THE[CONSERVATION AND ADMINISTRATION ~F PROPERTY 109. Is the administra~tion of property conducted, not arbi-trarily, but according to the common law and the Constitutions, REPORT TO ROME Reoiet~ for Religious of all and each of the Bursars and Administrators during the five-year period. 115. Were there presented together with the accounts the docu-ments showing the .expenditures and receipts. 116. Was there regularly an inspection and checking of the safe. 117. Are the necessary directions given to the Bursars and Administrators; if so how is this done, and what sanctions are imposed in case of necessity. 118. Have Superiors, Bursars or Administrators, or any other religious, any money or property which they can freely use without giving a regular account of it, even though it belong to the Institute, Province or house. Concerning the intpestment of money and changes of inuestment 119. Did Superiors, Councils and Administrators lawfully, safely and profitably invest (c. 533) the money which was to be invested according to law and the will of benefactors, observing the rules of law and the Constitutions. 120. Did Superiors, Bursars and Administrators make temporary investments of surplus funds which were not required for ordinary expenses, so that they should not lie idle but might draw a reasonable interest. Concerning the consert~ation of property 121. Are money, securities, contracts, precious articles carefully conserved, observing exactly the common norms and the provisions of the Constitutions. 122. On what terms, if ever: a) Were money or precious articles received from outsiders on deposit. b) Or conversely were such deposits made with outsiders by Superiors, Bursars, Administrators or private religious. 123. Do Superiors, Bursars, Administrators conscientiously strive that all the properly of the Institute, Province and house be religiously conserved and providently administered (c. 532 § 1). Concerning foundations, pious causes, etc. 124. What legacies and pious foundations were accepted. 125. In accepting pious foundations and legacies, were the rules of law (c. 1544, ss.) and of the Constitutions observed. 126. Was the money of foundations and pious causes, according to law and with the consent of the local Ordinary when that was 212 July, 19519 REPORT TO ROME required, invested (cc. 533 §§ 1, 2, 1547) and separately and faith-fully administered (cc. 535 § 3, 2°, 1546, 1549). 127. Were the obligations attached to foundations faithfully and conscientiously fulfilled (cc. 1514, 1549 § 2). 128. Did Visitors demand documentary proof of their fulfilment and an account of the administration of the property. Concerning business and trade, etc. 129. Did any religious, Superiors or subjects, personally or through others, engage in illicit business, that is, business not per-mitted to religious, in violation of cc. 142, 592. 130. In cases where for just reasons the permission of the Holy See. was obtained for engaging in business (give the date and Proto-col number), was every semblance, not alone of fraud but also of avarice, diligently avoided. 131. What precautions were taken that religious who are occu-pied in business dealings may not suffer spiritual harm. 132. Whether Superiors and Councils were attentively watchful that, according to c. 1539 § 2, in the administrative exchange of securities payable to bearer, all appearance of commerce or trading be avoided. Concerning actions or affairs which int)oloe tfnancial responsibility 133. How did Superiors exercise vigilance over the actions and dealings of their subjects from which there might arise according to law a financial responsibility on the part of the Institute or of the Province or house (c. 536 § 2) or of the individual religious (c. 536 §3). 134. Did Superiors clearly and effectively, according as the cir-cumstances required, take prompt action to clear the Institute, Prov-ince and house of all responsibility for actions and dealings done by individual religious without observing the norms of the common or particular law. 135. Do Superiors see to it that, in all matters which concern finances, or in those generally which could give occasion to litigation in the canonical or civil courts, everything be done exactly according to law, on the basis of previous written contracts and with the guar-antee of perfectly valid signed agreements, etc. (e, 1529). 136. Have any law suits or losses resulted from failure to observe the prescribed formalities of civil law according to n. 135. 213 REPORT TO ROME Review for Religious 137. !-!ave Superiors and Bursars diligently seen to it that extern workmen and all persons who work for the Institute, Province or house receive at the agreed time a just and fair compensation accord-ing to law (c. 1524), and that the provisions of law regarding the contract of hire and other matters be faithfully observed. 138. What provision is made for the spiritual welfare of those who work in the house, especially if they also reside there. CHAPTER II CONCERNING THE RELIGIOUS AND THE RELIGIOUS LIFE AND DISCIPLINE Concerning the diversity of classes ~ The vows of each class 139. What are the different classes, if any, among the members of the Institute; does harmony exist among the different classes and is f~aternaI charity observed among them. 140. Besides the persons who belong to the Institute or Society as members, by religious profession or lawful incorporation, are there others who are dedicated or given to it, or the like, without being members. 141. Is provision made in fairness and charity for the spiritual life of these persons and also for their material security. 142. Are there any legitimately approved,statutes for them. ARTICLE I Concerning ÷he admission, formation and profession or incorporation of members Concerning the postulantsbip in the wide sense (Apostolic Schools) 143. Are there in the Institute any aspirantships or postu.lant-ships in the wide sense: apostolic schools, etc. 144. For how long a time does the instruction and education in these places last. 145. In these apostolic schools and similar houses and in the residence-halls, are the students of tender age habitually kept separate from the older ones. Concerning the postulantship in the canonical or strict sense 146. Are the postulantships pro.perly conducted according to law in the houses of noviceship (c. 540 § 1), or in houses where perfect religious observance exists (c. 540). 147. Was the time assigned by the common law (c. 539) or by 214 Julg, 1950 " REPORT TO ROME the Constitutions for the postulantship abbreviated or prolonged; if so, for how long a time and by what authority. Concerning the admission of aspirants 148. What means are used to arouse and attract vocations. 149. Are there also advertisements inserted in public bulletins and papers. If so, in what bulletins or papers did they appear. 150. Taking into account the different circumstances of various localities, what causes are regarded as having an influence on the increase or diminution of vocations. 151. Wha~t are the obstacles which aspirants most frequendy have to overcome in order to follow their vocation. Concerning documents, testimonials and informations 152. Were the documents required by the common law (c. 544) and by the Constitutions demanded before admission in the case of each aspirant. 153. At least before entrance into the novitiate, were the fol-lowing testimonial letters demanded and obtained: a*) The common testimonial letters which are to be given by the local Ordinaries and are.prescribed for all (c. 544 § 2). b) The special testimonial letters which are to be given under oath by the Rector or Major Superior for those who have been in a Seminary or a residence-hall which is equivalent to an ecclesiastical one, or in a postulantship or novitiate of a religious Institute (c. 544 §3). c) Likewise the testimonial letters which are required in the case of clerics and professed religious (c. 544 §§ 4, 5). 154. Besides the documents and testimonials which are specially prescribed by law or by the Constitutions, were further informa-l~ ions, which it seemed necessary or useful to know in order to judge with certainty of the vocation and fitness of the aspirants, diligently sought (c. 544 § 6). Concerning impediments and admissfon 155. From what impediments or defects, if any, which are imposed by the common or particular law, was a dispensation granted; how often and by what authority was this done. 156. Were the admissions of aspirants always done by the com-petent Superiors, observing the rules of law (c. 543). Concerning the nouiceship~The house 157. Was every novitiate house erected or transferred after 215 ~EPORT TO ~OME Review [or Religious obtaining in advance the permission of the Holy See (c. 554 §§ 1, 2). 158. Does perfect religious observance flourish in the novitiate houses. 159. Did Superiors'assign to them or permit to remain in them religious who are hot exemplary in their zeal for religious observance (c. 55¢ § 3). Concerning the beginning of the novicesbip 160. Did all fulfill the prescribed days of spiritual exercises before entering the noyiceship (c. 541)~ 161. Were the rite and the rules prescribed for admission to the noviceship faithfully observed (c. 553). Concerning board and expenses for the postulantsfiip and nouicesbip 162. Is the right of the Institute to demand payment for the expenses of the religious habit and board during the postulantship and noviceship, given in the Constitutions or customarily recognized by express agreement. 163. Who determines the amount to be paid. 164. Was there any instance of the grave abuse of dela.ying the profession because the expenses of the postulantship or noviceshlp had not been paid. Concerning the giscipline of the novicesbip 165. Did all the novices and each of them from the beginning of the noviceship have a complete copy of the Constitutions. 166. Are the novices, according to law and the Constitutions, kept separate from the professed, and is any undue communication between them tolerated (c. 564 §§ 1, 2). 167. Did all and each of the novices before their profession per-form the canonical year of noviceship complete and continuous, without counting the first day, in a house of noviceship lawfully erected, under the care and direction of a Master (cc. 555 § 1, 556, 557). 168. Was the noviceship extended or shortened beyond the limits fixed by law (c. 571 § 2) and the Constitutions; if so, for how long a time and by what authority was this done. Concerning the government of the noviceship 169. Was there always in every novitiate a Master of novices 216 dul~l, 1950 REPORT TO ROME duly appointed or elected (c. 560). 170. Have the novice Master and his Socius all the qualifications and all the requisites prescribed by the common law (c. 559 §§ 1, 2) and the Constitutions, or did dispensations have to be asked for and obtained. 171. Are the Master and Socius free from all offices and minis-tries in or out of the house, which might interfere with their care and government of the novices (c. 559 § 3). 172. Do the Masters of novices, according to law (c. 561) and the Constitutions, under the vigilance and direction of Superiors and Visitors, have full possession of their proper authority and use it for the government and training of the novices. 173. Do all the Masters fulfill their office properly (c. 562) and remain constantly in the novitiate house. 174. Do the Master of novices and his Socius abstain from hearing sacramental confessions unless the penitents of their own accord ask them to do so according to c. 891. Concerning the spiritual training of the nooices 175. Were the novices, under the guidance of the Master, during the first or canonical year of the noviceship, engaged exclusively according to law (c. 565 §§ 1, 2) in exercises of piety and other exercises proper to novices; or on the contrary were they assigned to hearing confessions, preaching and external works or ministries; or " did they apply themselves expressly to the study of literature, sci-ence or humanities (c. 565 § 3) beyond the limited measure in which this has been approved by the Sacred Congregation. 176. During the second year of noviceship or during .the time which is over and above the canonical year, were the norms which were given in the Instruction of the Sacred Congregation of Religious (2 Nov. 1921 ) observed : a) Regarding the manner of exercising the external ministries of the Institute (nn. I, II). b) Regarding the conditions under which alone the novices may be sent outside the novitiate house (III). c) Regarding the two months' preparation for the profession (IV). Concerning the documents to be drawn up before the profession 177. Did all the novices, according to c. 569 § I, before the first 217 REPORT TO ROME Review [or Religious profession of simple vows, freely cede the administration and ~itber cede or dispose of the use and usufruct of their property. 178. In case the aforesaid cession and disposition was not duly made before the profession, or in case new property was acquired thereafter, was it made or completed after the profession (c. 569 § 2). 179. Were any changes of the aforesaid cession and disposition after the profession, made always in accordance with ¢. 580 § 3. 180. a) Did the novices of the Congregation, before their first profession of temporary vows, freely make a will in due form, valid according to the civil law, regarding their present or future property (c. 569 § 3). b) Did they afterward render this will valid according to the civil law (c. 569 § 3). 181. Were any changes which may have been made in this will after profession, made according to c. 583 2°. 182. Are the aforesaid documents a), b) faithfully kept in the Archives. Concerning admission to profession and the act of profession 183. Do the General Superior and General Council carefully and constantly keep a severe watchfulness as regards admissions; have they issued any special norms in this matter. 184. Does there seem to be in any Province too great facility regarding admissions, and have the prescribed norms and sound cri-teria been faitbfhlly observed. 185. Has the first profession, after eight full days of spiritual exercises, always been made validly and licitly according to law and the Constitutions (cc. 572, 573, 575) in the novitiate house itself (c. 574 § 1). 186. Was the prescribed rite observed in making the profession, and was the document attesting it duly drawn up (c. 576). Concerning the canonical examination 187L Did the Major Superioresses, or others acting in their name, two months before admission to the noviceship, to the first temporary profession and to perpetual profession, give timely notice to the local Ordinary (c. 552 § 1), so that he or his Delegate mlght gratuitously conduct the canonical examination regarding the free and conscious will of the postulant or candidate (c. 552 § 2). 188t. Was the prescribed examination always made. 218 July, 1950 REPORT TO ROME Concerning the dowry--The obligation and delivery of the dou)rg 1891". According to the Constitutions, is the dowry obligatory in the Congregation, or is it left entirely or partly optional (c. 547 §3). 1901". Was the delivery of the dowry made according to law (c. 547 § 2) and the Constitutions. Concerning the investment, conseroation, administration and return of the dou)rg 1911". Were the dowries, immediately after the first profession, always invested by the Major Superioress, with the deliberative vote of her Council and the consent of the Ordinary of the place where the capital of the dowries is kept (c. 549). 1921". Were the dowries spent or encumbered in any way b~fore the death of the religious concerned; if so, by what authority was this done. Were the dowries so spent or encumbered, even though it were done after obtaining lawful permission, afterward restored or cleared of the encumbrance; what is their condition at the present time (c. 549). 1931. Where and how are the dowries administered. Are the rules of law faithfully observed regarding their administration (cc. 550, 535 § 2). 1941. Is all property which is brought in as dowry, even though it be in excess of the sum required for a dowry in the Constitutions, or even though there be in the Congregation no obligation to bring in a dowry, accepted, invested, administered, etc. with the observance of the norms which govern dowries. 195t. In case of the departure of a professed religious, for what-ever cause it occurred, and in case of transfer, were the dowry and likewise the persona.l belongings which the novice brought with her at her entrance, in the condition in which they were when she left, restored to the religious departing or transferring, without the income which had already accrued (cc. 551, 570 § 2). 1961". Is this done also with property freely contributed for increasing the dowry even beyond the sum required by the Consti-tutions. 1971". In case of the departure of a professed religious who had been received without a dowry or with an insufficient one, if she was unable to provide for herself out of her own property, did the Insti-tute out of charity, according to law (c. 643 § 2), give her Whatever 219 REPORT TO ROME Reoieu; [or Religious was needed that she might safely and decently return home and be decently supp.orted for'a time. Concerning the profession and the renewal of profession 198. What if any dispensations were necessary for the pro-nouncement of the vows. 199. How many and what sanations were afterward necessary. 200. Were the temporary vows which are prescribed by law and by the Constitutions (c. 574 § 1), when the time for which they were taken had elapsed (c. 577 § 1), always renewed according to law (c. 577 § 2), so that no one ever remained without vows. 201. How often was the temporary profession extended beyond the six-year period allowed by law, and by what authority was this done (c. 574 § 2). 202. Conversely, how of

Issue 8.6 of the Review for Religious, 1949. ; ¯ A.M. D~G. Reviewfor Relig°ions NOVEMBER 15, 1949 Roman Con.grecjations :. ¯ ¯ ¯ . JosephCreusen How Often Must We Pray? . Gerald Kelly Acjes of the Interior Life .". G. Augustine Ellard "We Are His Members!" . M. Raymond Questions Answered Books' Reviewed Annual Index :h VOLUME VIII NUMBEk 6 REVIEW FOR RELIGIOUS VOLUME VIII NOVEMBER, 1949 NUMBER 6 CONTENTS THE ROMAN CONGREGATIONS-~3oseph Creusen, 8.3. . . . 281 HOW OFTEN MUST WE PRAY?--Gerald Kelly, S.J . 289 THE THREE AGES OF T'HE INTERIOR LIFE-- G. Augustine Ellard, S.J . 297 "WE ARE HIS MEMBERS!"--M. Raymond, O.C.S.O . 317 QUESTIONS AND ANSWERS-- 40. "Reform" of Cloistered Communities . 323 41. Religious Wears Graduation Pin . 324 42. Sister as Organist in Parish Church ." . 325 43. "Class Money" for Personal Needs . ' . 325 BOOK REVIEWS-- The Day with Jesus and Mary; She Who Lived Her name; The Happi-ness of Heaven . 326 BOOK NOTICES . : . . 328 BOOK ANNOUNCEMENTS . 331 OUR CONTRIBUTORS . 332 ANNUAL INDEX . . . ." . " . 333 REVIEW FOR RELIGIOUS, .November 1949, Vol. VIII, No. 6. 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. Editorial Secretary: Alfred F. Schneider, S.J. Copyright, 1949, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. The Roman Congregat:ions Joseph Creusen, S.J. gO,~ religious who, have not made a study of canon law the terms Roman Curia' and "Sacred Congregation" will not suggest a clear picture or ide~. Superiors, of course, know that recourse "to Rome" is necessary in order to obtain certain permissions or dispensations and that their petition will be forwarded to the Sacred Congregation of Religious by their local ordinary o~. by the Apostolic Delegate. Eventually an answer will arrive from the Sacred Con-gregation through the same channel, signed by a cardinal prefect or by the secretary, and there will be a fee to pay. And that is about the extent of their knowledge. Hence the purpose of the following pages is to introduce our readers to this ancient and important institution. Name and Oflfce of Cardinals The early popes like other bishops had their particular clergy, consisting of clerics of both lower and higher rank, among whom priests and deacons held a special place. They were attached to the principal churches of the diocese of Rome, and therefore to the "title" of the church, being attached to it as :it were by a "'cardo'" or hinge. Hence, they were said to be "'intitulati'" or "'incardinatL'" On account of their higher rank the deacons and priests of the Roman diocese so connected with a special church were called "'cardinales'" (cardinal priest, cardinal deacon). Little by little the term "'card[nalis'" (cardinal) was restricted to designate the first priest or deacon of the main churches of Rome. When freedom was granted to the Church by the conversion of the Emperor Constantine, the popes began to call the bishops of the " neighboring dioceses to assist them in certain solemn ceremonies and to ask their advice in more important matters. This was done par-ticularly in provincial Roman councils. Thus it happened that the bishops of the nearby dioceses, who were summoned more frequently to assist the pope, were also called cardinals, or "cardinal bishops." The evolution of this institution of ca~rdinals took a long time. By the end of the fifth century the city of Rome had been divided into seven districts each under the authority of'a "cardinal deacon" 281 JOSHPH CRHUSHN Reeiew ~or Religious who cared for the economic condition of that district and especially for the welfare of the poor. The "cardinal priests" were at the head of the great basilicas and the other principal churches of Rome. From the twelfth century on the "cardinal bishops," called "'suburbicadi'" or "suburban" .(of the cities adjacent to Rome), numbered six. Plus V. (Const. Feb. 17, 1568) for the first time reserved the tide "cardinals" to" his councillors. During the early centuries of the Church the right to choose the new pope was exercised exclusively, or at least partially, by the clergy of Rome, by the citizens of that city, by the noble families, and by the Emperor. Finally, when it became possibIe for the popes to reserve this important right to the cardinals, their dignity and influence were much increased. They were then entrusted with the most important offices of the Roman curia. Those who resided in Rome were more or less frequently gathered in a "consistoriurn'" and became, as it were, the senate of the pope. The legates sent to vari-ous parts of the world by the Holy Father were chosen from among the resident cardinals. With greater centralization of Church government, the number and the difficulty of matters submitted to the Holy See became con-siderably increased. In imitation of civil governments, the pope was obliged to establish "offices" (boards of cardinals, councillors, and clerks) to assist in making new laws and in governing the extensive organization which was required to handle the great volume of business relating to such things as financial affairs, faculties of bishops and their relation to regulars, the struggle against heresy, the interpretation and the introduction of the decrees of the Council of Trent--~to m~ntion only the more important ones. Sixtus V is regarded as the real founder of the Roman congrega-tions. He fixed the number of cardinals at seventy--six cardinal bishops, fifty cardinal priests, and fourteen cardinal deacons1. He also reorganized the sacred congregations, incre.asing their number to fifteen (January 22, 1588). Reform of Pius X From the very beginning of his reign Dius X determined to revise the law of the Church. He made a start with the constitution 1A cardinal deacon is, of course, at least a priest, but his "title" is a church which in early ages belonged to a deacon. Many. of the cardinal priests are bishops, but they have a °'presbyteral ~itle." 282 Nouember, 1949 THE ROMAN CONGREGATIONS Sapienti consilio, dated June 29, 1908, by which he reformed the Roman Curia. This legislation was incorporated latei: on, almost without change, into the new Code of Canon Lau), which was promulgated in 1917. According to the. reform of Plus X the Roman Curia now consists of fifteen sacred congregations, three papal tribunals or courts, and five offices, such as that of the secretarg of state.In this article, however, we shall confine ourselves to the sacred congregations and make practical applications of what is said to the Sacred Congregation of Religious. Roman Congregations A Roman congregation is a board of ~ardinals who have a very accurately defined part in the government of the Church. They are assisted by a group of major and minor officers, and by a body of councillors called consultors. At the head of every congregation we find a cardinal prefect, except in the cases of the Holy Office, the Congregation for the F~astern Church, and the Consistorial Congre-gation. The pope himself is the head of these three congregations, and the cardinal who would otherwise be the prefect takes the place of the secretary and is called assessor. All the other congregations have a secretary and a subsecretary. The secretary of a congregation plays a very important part in transacting its business. Consultors To assist in the study of difficult questions proposed to the con-gregations, each one of them has a board of councillors who are called consultors. They are chosen from among the diocesan clergy and from among religious, are specialists in their field, come from various countries of the world, and most of them reside in Rome where they are engaged as professors or hold a post in.the curia of their order or congregation. Some of these consultors are Roman prelates. Minor Ot~cials To help the secretary and the subsecretary in the solution of the ordinary problems and cases which are presented to a congregation, we find a group of monsignori and priests who are called "'aiutanti di studio." These are internal councillors as contrasted with the consultors mentioned above, who may be termed external councillors since they do not ordinarily meet for consultation in the congrega-tion. Then another group called "'minutanti'" are in charge of 283 JOSEPH CREUSEN Review for Religious summing up the petition.s, while the "'protocolist'" (one or more~ takes care of the documents and puts them in order. Finally, each congregation.has a bursar, an archivist, and a group of lay helpers who are called ushers. The Sacred Congregation of Religious Let us now pay a visit to the Sacred Congregation of Religious. This will be the best way of explaining what a Roman congregation is and what it does. Pius XI built a modern office building to house the Sacred Con-gregations. It is called the Palazzo delle Congregazioni (palazzo meaning any large, ornate building),, and it is situated in the Piazza San Callisto near the old church of S. Maria Trasteoere (across the Tiber). Nearly all the congregations have their quarters in this modern building, and the two upper floors afford lodging for many officers of the congregations. Entering a courtyard we have an immediate view of this imposing edifice. On the right, as we pass along we see a beautiful fountain flanked by a statue of Plus XI, a memorial to the founder of this new home of the congregations. In the driveway immedi-ately in front of the building, we may see several autos with the legend "S C V" (Servizio Cittd Vaticano) in lieu of license plates. This indicates that one or more cardinals are already in their offices. We enter the building at a door marked "Congregation of Religious'" and find ourselves in a long corridor with high windows and ceilings. Going to the end of this corridor, on the left we find a large assembly room where various committees and consultors meet under the chairmanship of the cardinal prefect or the secretary of the con-gregation; then comes a series of smaller waiting rooms for visitors. On the right we find a waiting room and the office of the cardinal prefect and that of the secretary of the congregation. Smaller offices house the roinutanti, protocolist, bursar, and archivist. This latter is the antechamber to a very large room which has a balcony all around, and is used to keep all the documents of the Sacred Congre-gation. These are contained in steel files, in alphabetical order of the diocese in wh.ich the mother house of an institute is situated. To the right of the entrance we find another series of offices-- subsecretary, various business offices for religious men, for teaching and nursing sisters, and for the past two years an office for the secretary and committee in charge of secular institutes. 284 Nooember, 1949 THE ROMAN CONGREGATIONS The offices of the congregation are open to the public for business from 9:00 A.i~, to 1:00 P.M. During these hours the waiting rooms are filled'with religious priests, Brothers, and Sisters, who wear various habits, some ~f which would appear strange to us. Some are dressed in civilian clothes and have no religious habit. These are members of the recently established secular institutes. During office hours the officers and employees are kept very busy, and during an interview with the secretary one will ordinarily be interrupted two or three times in twenty minutes by an usher who brings a document to be signed. The Congregation of Religious is competent to handle almost any matter which concerns religious. When necessary, the secretary will send a petition to another congre-gation or ask for special faculties from the Holy Father. The subject matter of petitions sent to the Sacred Congregation of Religious covers a great variety of things of greater or less importance. For ordinary dispensations the cardinal prefect or the secretary have habitual faculties, and they will grant directly the dispensation requested. Thus, by way of example, we may mention: permission to change a last will and testament, to remain outside the religious house for more than six months, to leave papal cloister in order ~o undergo a surgical operation. For all petitions which require some discussion, a meeting called a congresso is held at least once a week. At this meeting the car-dinal prefect, the secretary, and the subsecretary are present. Som~- times one or more consultors are asked to be present to give their opinions or to discuss the report ("ootum") they have written on the subject. According to an ancient practice all questions of some importance were submitted to the "congregation," that is, to the cardinals who form the Congregation of Religious; but Pius XII has enlarged the competence of the "'cor~gresso pieno'" (full meetings)', that is, when some consultors are called to discuss questions with the cardinal prefect, the secretary, and the subsecretary, and sometimes one or other members of the congregation. The cardinals who are members of the Congregation of Religious gather in the Vatican Palace every Friday for a meeting which is called "'plenaria.'" There are twenty-three cardinals who are mem-bers of the Congregation of Religious at present, but only eleven of them reside in Rome. The others may sit in at a meeting when they happen to be in Rome for their "'ad limina'" visit, or on some other occasion. The cardinals who live in Rome are called "Cardinals in 285 ¯ .JOSEPH CREUSEN Revieto [or Religious Curia." A week before the meeting, each one receives a copy of printed documents regarding the case or cases to be ~.iscussed. These will ordinarily consist of a copy of the petition to be heard, the ,doubt to be solved, and the report (called "'votum") of one or more consultors. One of the cardinals is designated to explain the case to the assembly. He is called the Cardinal Ponens. Instructions or decrees to be issued by the Sacred Congregation, the approval of new religious institutes, difficult juridical questions, are examples of mat-ters discussed in the plenary session of the congregation. Every second and fourth Monday of the month, the cardinal prefect is received in private audience by the Holy Father who makes the final decision-~either approving the results of the plenary session or requesting a further study of the question. In the Congregation of Religious there are five boards or "com-missions" made up of various consultors according to their special competence. Among the more difficult tasks of the congregation is the preparation of instructions and decrees. These require long and arduous study on the part of the higher officials and of certain con-suitors. Our readers may be familiar with some of th~ more recent ones such as the following: the decree on military service for religious (January 1, 1911) ; the instruction on the second year of novitiate (Noyember 5, 1921); on the papal cloister 6f nuns (February 5, 1924); on secular institutes (March 19, 1948). Only canonists can. appreciate how much time and work are consumed in the preparation of such documents. Usually the preparatory work is entrusted to a board of consultors tinder the direction.of the secretary or subsecretary. The final meetings will be presided over by the cardinal pre.fect himself. Ordinarily one or two consultors prepare a draft which will then be discussed by the entire board. Being canonists themselves, many of the consultors realize how accurately terms must be chosen to avoid criticisms of the text and doubts which might arise as to the meaning of this or that word. Even the,non-canonists contribute useful suggestions. Since the consultors come from various 'countries, they look at the matter in the light of the special conditions in their own countries. Hence no one will be surprised to learn that some instructions are discussed for one, or two, or even three years before they are ready for publication. 286 Nouember, 1949 THE ROMAN CONGREGATIONS Procedure in the Congregation A simple example will give us an idea of how ordinary routine business is conducted by the Congregation of Religious. A superior general with the approval of his council decides to ask the Sacred Congregation for permission to contract a debt of $100,000 to enlarge or to equip a school or hospital. The petition must be writ-ten in Latin, Italian, or French. The petition is usually addressed to The Holy Father according tO a well-known form: "Most Holy Father: The undersigned N.N., superior general of the congregation of N.N. (mother house in the diocese of X), pros-trate at the feet of Your Holiness, sets forth the following." ' Then come~ the petition itself: "With the approval of my gen-eral council I ask for permission to contract a debt of :;100,000 to equip on a more modern scale, a hospital, school . . ." ~ Then the need for the improvement will be briefly and clearly exposed. If the congregation has other debts the superior is obliged to mention them also. It is very important to assure the Sacred Congregation that the religious institute will be able to pay the interest regularly fiom ordinary income and, after not too long a time, to retire the capital debt. The petition ends with the form: "And may God, etc." without finishing the clause. Then a final "Your Holiness' most humble servant in Christ," followed by the signatures of the superior gen-eral and his general councillors. If the approval of the general coun-cil is not required, the councillors do not sign the petition. If the congregation has a cardinal protector, the petition may be sent to him, and he will forward it to the congregation with his recommendation. For less important matters it will be sufficient to have the document signed and sealed by the local ordinary and by tbe religious major superior. It should be addressed directly to: ."His Eminence, Cardinal Lavitrano, Prefect of the S. Congregation of Religious, Piazza S. Calli~to, Rome, Italy." According to the importance of the matter, the favor will be granted immediately by the cardinal prefect or by the secretary, with or without having been examined by a consuhor. Certain matters are frequently discussed in the congresso; and if it be something still more important or difficult, it will go through a "plenary session" of the cardinals and will finally be submitted to the pope in private 287 ,JOSEPH CREUSEN audience by the cardinal prefect. For many indults a printed form is used, and the clerk has only to fill in the name of the petitioner and perhaps add a brief remark. If the petition was not presented by the cardinal protector, the indult will have to be claimed at the treasurer's office by an agent. Small religious congregations which have no agent of their own in Rome usually send in their petitions through the diocesan chancery of the mother house, and then the local ordinary's agent will take care of them. In such cases the favor is frequently not granted directly but faculties are given to the local ordinary of the mother house (general or provincial) to grant the favor "if he finds the motives and the circumstances alleged to be true." On the back of the indult are.indicated the various fees to be paid. The first is an alms to be given the Sacred Congregation on the occasion of the granting of the favors; the second is a tax in compensation for the expenses involved (work of the clerks, report of the consultor, and so forth); the third is an alms for whoever executes the indult; the fourth fixes the sum the agent may ask for his work and expenses. Conclusion Perhaps one of my readers will ask me in a low voice, "Why does it occasionally take such a long time to get an answer back from the congregation?" I could igive many reasons. It is not always the fault of the officers of the congregation. Let me remind my readers of what I said above, that the Sacred Congregation has general com-petency for practically all matters concerning religious. Now, according to very incotnplete statistics, published in 1942, the reli-gious congregations with papal approval number about 111,000 religious men and 587,000 religious women. These figures do not include the numerous members of diocesan congregations, nor the r~ligious orders; hence, no mention at all of the hundreds of monas-teries of religious nuns. To give but one small example of the num-bers of diocesan religious, a Belgian bishop once told me that he had ii/:ty (yes, I mean i/fry) smaller or larger mother houses in his dio-cese. This being so, it will not be useless to have a friend in Rome who can go to the Sacred Congregation and inquire of some employee about your business. 288 l-low Orq:en Must We Pray? Gerald Kelly, S.J. DURING the years I have.been teaching religious, particularly Sisters, I have often been presented with this problem: "Exam-inations of conscience sometimes contain the.question, 'Did I miss my morning and even!ng prayers, and my grace before and after meals?' Does this question mean that such daily prayers are obliga-tory? And if they are not obligatory, how are we to explain the question to children?" The problem, be it noted, concerns obligation. It pertains there-fore to moral, not to ascetical, theology; and it is as a moral problem that I intend to treat it. But before I touch upon the actual ques-tion, I should like to make some preliminary observations that may prevent misuntterstandings. Preliminary Observations I lay claim to no special knowledge, acquired or infused, natural or supernatural, concerning the teaching of catechism to children. In fact, I may state quite frankly that at the end of the one year of my Jesuit life in which I had the duty (or privilege) of teaching cate-chism to third-graders I was thoroughly convinced that I had not reached their minds with a single idea. As a fellow Jesuit once put it to me when we were returning home after a catechism session, "Every time I leave that class, it's with a feeling of having been thwarted." Despite that year of frustration, I still retain certain notions concerning what ought and what ought not to be taught to children. For one thing, I believe it is much better to show children (and per-haps adults, too) the fittingness, the loveliness, and the beauty of the various acts of prayer than to try to make precise distinctions con-cerning their obligation to pray) If they love prayer, they will pray; and thus they will fulfill these obligations even though they cannot define them. This seems to be in keeping with the common opinion of theologians to th~ effect that Catholics who lead a devout lFor material on the fittingness and beauty of some of the acts of prayer mentioned in this article confer, among other things, these articles in REVIEW FOR RELIGIOUS: Moral Beautg in Our Duties toward God (I, 244-52) ; The Life of Faith (II, 41- 51); and Are You Sorrg for Your Sins? (III, 335-48). 289 GERALD KELLY Reoiew /~or Religious life need never worry about failing to fulfill their various duties to pray. Nevertheless, it is not right, merely in order to encourage children to do good, to foster an erroneous notion concerning their obliga-tions. Consequently, when any book or statement gives them the impression that they have a strict obligation though in reality they do not, that impression should be tactfully corrected. As regards daily prayers in particular, I might observe before discussing the main question that, even if there should be an obliga-tion to pray every day, there is certainly no duty to pray at definite times of the day, for example, in the morning or evening. Evidently these are fitting times. Yet pious Catholics who humbly confess that they did not say (heir morning prayers but said them later in the day surely have a false conscience if they think that in so acting they sin. Moreover, even if there should be an obligation to pray daily, there is clearly no obligation to say the prayers in some definite posi-tion. Some people seem to think that if they do not kneel when they pray they are doing wrong. A notion of this kind should be ~orrected--or, better still, prevented. Now for the question: is it obligatory, at least under pain of venial sin, to pray every day? Official pronouncements of the Churcl'i do not answer this question. A casual reading of Sacred Scripture seems to answer it in the affirmative. For instance, we are told: "Pray without ceasing" (I Thess. 5:17); "We ought always to pray" (Lk. 18 : 1) ; and "Be instant in prayer" (Col. 4:2). Texts like these appear to demand at least daily prayer; yet we know, from the traditional teaching of approved theologians, that such texts need not be taken in their full literal force. In part, at least, they express a counsel, not a command. To know the extent of the Obligation we have to turn to the writings of the moral theologians. Meaning of Prayer What do theologians mean by prayer? In general they distin-guish between prayer in the strict sense and prayer in the wide sense. In the strict sense prayer refers to petition, and it is defined as the "asking for becoming things from God." In the wide sense itmeans "any lifting of the soul to God," or any attual "communion with God." In this latter sense prayer includes acts. of faith, hope, love, adoration, petition, thanksgiving, praise, contrition, and so forth. It seems unquestionable that when we consider the problem of 290 November, 1949 HOW OFTEN MUST WE PRAY? daily prayers we are referring not merely to the prayer of petition but to prayer in the wide sense. To determine the exact obligation of praying, therefore, we ought to study what theologians have to say about the necessity of each of the acts mentioned in the previous paragraph. As a matter of fact, with reference to the necessity of prayer, moralists do not treat all these acts; but they do treat the principal ones: faith, hope, charity, contrition, and petition. These five acts, as treated by theologians, are primarily considered as inter-nal acts; though at times, of course, as when we speak of the neces-sity of certain acts with reference to confession, some external expres-sion is understood. Besides these various internal acts, theologians also treat of the necessity of social worship, which might include in some way many of the prayers not specifically treated elsewhere. A brief survey of these various sections of moral theology will give us all the background we need for a correct answer to th~ question: are daily prayers of obligation? Various Acts The Catholic life is a supernatural life: and faith is the founda-tion of supernatural living. It is evident, therefore, that faith must play an important part in the Catholic life. In fact, a truly devout life undoubtedly includes many acts of faith, at least implicitly, every day. But the fervent life is not the measure of obligation. Obligation refers to the minimum. And. when tbey speak of the obligation of making acts of faith, theologians are very conservative in estimating the required frequency. Treating of the necessity of making acts of faith, moralists first consider the nature of faith itself and its importance in the Christian life. From this consideration they conclude that every Catholic must make an act of faith at the beginning of his conscious moral life when he first realizes ~hat God has revealed certain truths to be believed. Another occasion that calls for an act of faith is had when the Church solemnly defines a certain doctrine and thus imposes upon us the duty of accepting it as divinely revealed. Besides specifying these two occasions, the most that theologians can say about the precept of faith in itself is that we must make acts of faith "at times" during life. Some have tried to define this obligation more accur-ately in terms of years, months, or weeks. These opinions are der-tainly worth reading; but they are merely opinions, not binding on anyone. 291 GERALD KELLY Review for Religious In the preceding paragraph I have indicated duties imposed on all Catholics by the precept of faith itself. Besides these, there are certain occasions when some other precept or special circumstance includes at least implicitly the necessity of making an act of faith. For instance, the duties of making acts of hope, charity, and contri-tion include the duty of making implicit acts of faith because such acts are impossible without faith. So, too, the duty of making a good confession or a good Communion. But in all these cases faith is not necessarily a separate act. Also, if one is facing a strong temptation which he cannot overcome without an act of faith, this act is obligatory. And if one has denied his faith by the sin of heresy or by apostasy from the true religion, he must, in reparation, make a new act of acceptance of the revealed truths he bad denied. The theol6gy on the necessity of acts of hope follows much the same pattern as I have outlined with regard to faith. From the dog-matic and ascetical points of view it would be difficult to e~aggerate the importance of hope. It must be present in the repentance of the sinner, in the heroism of the saint, and in the salutary perseverance of all the just. But concerning its prescribed frequency one must be cautious. Like faith, an act of hope is required at the beginning of one's moral life and "at times" during life. And like faith., it is at least implicitly required in certain other acts, for example, in an act of contrition, in a good confession, and in any effective prayer for grace. Also, an act of hope is required in reparation for a sin. of desperation. We next consider the best of all prayers, the act of love of God. That there are certain special occasions when an act of charity is imperative, is evident. For example, if a man is dying in the state of mortal sin and cannot receive a ~acrament, he can save his soul only by making an act of perfect contrition, which includes an act of charity. Also, if a person is in the state of mortal sin and must receive one of the sacraments of the living but cannot go to confes-sion, he is bound to regain the state of grace by means of perfect contrition. Even apart from these special occasions, one must at least occa-sionally during life make explicit acts of charity. This is the con-stant and universal teaching of eminent theologians, and the only teaching that the Church wilI'tolerat~. Absurd opinions such as these: it is enough to make an act of charity once in a life time, or once every five years--have been condemned. How anyone cc~uld* 292 Nooember, .I 9 4 9 HOW OFTEN MUST WE PRAY? hold opinions of this nature in view of the facts that the very ~ssence of the New Law is ~harity and that Sacred Scripture. urges us again and again to love God is somewhat of a mystery. Yet it is one thing to say that we must make acts of charity occa-sionally or even frequently; it is quite another to say how often they must be made. There is nothing defined on this point; and the theologians cannot determine it. All that can be said with certainty is that acts of charity should be made occasionally, or perhaps rather often, during life. In the preceding paragraphs I have made some references to the act of contrition. These were merely passing references. A sum-mary of the approved teaching concerning the necessity of this par-ticular act would run somewhat as follows. It is a conditional obli-gation; it depends on the fact that one has sinned. The Blessed" Virgin, for instance, could not make an act of contrition--and therefore could have no obligation to do so--because she never sinned. But for one who has sinned, contrition of some kind is an absolute requirement for forgiveness. For one who has committed a mortal sin, this clearly means that he has a serious obligation to make an act of contrition (perfect or imperfect, according to circum-stances) on the following occasions: when he is in danger of death; when he makes his yearly confession; when he is 'obliged for some special reason to 'acquire the state of grace (for example, when he receives a sacrament of the living). Venial sin does not require con-fession and is not an obstacle to the fruitful reception of the sacra-ments of the living; hence it seems that there is no definite occasion when contrition for venial sin is absolutely called for. Confession. of course, would make it conditionally necessary: that is, if one who has only venial sins wishes to go to confession, he is obliged to make an act of contrition. We come now to prayer in its strictest theological meaning, peti-tion. This kind of prayer may be considered under a twofold aspect: it is an act of worship of God, and it is a means of helping ourselves. As an act of worship, petition expresses our reverence for and dependence on God. Understood in this sense, prayer is certainly of obligation for all men, independently of their personal sanctity and of their special personal needs. Yet, if we limit our consideration of prayer to this sense, we can say no more about the frequency of the obligation than we said about the necessity of making acts of" faith. hope, and charity. We can simply say that every man, even the least 293 GERALD KELLY Review ?or Religious tempted, even the most perfect, even one confirmed in grace must pray occasionally. His very nature demands that he express his dependence on God in this way; but neither reason nor revelation tells clearly just how often he must so express himself. Prayer, however, is not merely a means of honoring God; it is also a personal necessity. In the providence of God, humble petition is the ordinary means of obtaining His blessings, particularly His grace, and grace is a necessity both for salvation and ~anctification. Since man is obliged to do at least what is required for his salvation, he is certainly obliged to pray. But how often must we direct our petitions to God? Must it be every day, or every time we need help? Theologians, having care-fully considered the data afforded by Scripture and Tradition, do not feel justified in giving an unqualified "yes" to such questions. The most that they can give as a general rule is that we must pray "very often." Beyond this, the answer is~ relative; some need to pray more frequently than others. As regards the prayers we have considered in the preceding para-graphs, one difficulty in estimating the obligations is that this must be done almost entirely without the help of definite statements by the Church. The case is different with reference to social worship; hence we need but mention this ~opic very briefly. The Mass is our principal form of social worship; and the Church.has stated quite definitely that we must assist at Mass on all Sundays and on clearly determined feasts of obligation. Conclusions I suppose that up to this point my discussion sounds m?re mathematical than religious. If it does, it is unintentional; I have not been inspired by any love of mathematics. I have no desire to urge people to count their prayers or their obligations. And I earnestly recommend for the comfort of all the common opinion of theologians to which I referred earlier in this article: namely, that those who lead a good Catholic life need not be concerned about any possible failure to fulfill their various duties to pray. Nevertheless, mathematics has its place; and one place is right here, in this conclusion. We have to ask ourselves whether all the duties to pray that have been outlined in this article add up to an obligation to say daily prayers. The answer is negative. If we prescind for a moment from the relative duty of praying for the 294 November, 1949 HOW OFTEN MUST WE PRAY ? graces we need, it seems that all the other duties can generally be fulfilled by the devout attendance at Mass at the prescribed times. The necessity of prayer for personal needs might increase this some-what, but there is no evidence that it is a daily duty for everyone. Do all moral theologians agree with the conclusion that daily prayer is not of strict obligation? The answer seems to be "yes, and no." They agree with,the conclusion ir~ theor~t; but many prefer to give a qualified answer for practice. These moralists would answer the questi6n concerning the duty of saying daily prayers somewhat as follows: "Theoretically, there is no obligation to pray every day. But in practice there is usually a sin in the omission of these prayers, because when daily prayers are omitted without a sufficient reason this is often due to a small fault of laziness, sensuality, or human respect." This formula, or one somewhat similar, is sponsored by eminent theologians; and catechists who wish to follow it in explaining the duty of praying are certainly justified in doing so. But I would not recommend it. I find it confusing. It says, on the one hand, that daily prayers are not of obligation; yet, on the other, it demands a sufficient reason under pain of sin for omitting them. This seems to beg the entire question. For if there is no obligation to say daily prayers, why should a reason be required under pain of sit~ for omitting them? As for the statement that failure to say these prayers could be a sin of laziness, this seems to ignore completely the distinction between imperfection and venial sin.2 For laziness is not a sin in the strict sense; it is an inordinate disposition or tendency, and it becomes sinful only when it leads to the neglect of some duty binding under pain of sin. In other words, laziness is an imperfec-tion when it induces one to'act against a counsel (e.g., to break a rule which does not bind under pain of sin), and it is a sin when it leads one to violate a precept (e.g., to miss Sunday Mass in whole or in part).8 And what I have said of laziness is similarly true of such things as sensuality and human respect. 2Some authors hold that a positive imperfection is a venial sin. These men might logically defend.the formula I am here criticizing. But many moralists who pro-pose this kind of formula also hold firmly to the distinction between positive imperfections and venial sins. aEven here, when we speak of the "sin of laziness," it is not a specific kind of sin, but merely the source of sin. This is obvious from the fact that when ones misses Mass through laziness, all that he is obliged to confess is the fact that he missed Mass. 295 GERALD KELLY Because of these difficulties, I would not personally recommend the formula. I prefer the practical explanation given by Father Tan-querey m his moral theology, which may be roughly translated as follows: "The faithful are to be urged to pray daily, especially in the morning to ask the graces they need for the day, and in the evening to thank God for benefits received, to make .an act of contrition for their sins, and to commend their souls to God before going to sleep. Those who omit their morning and evening prayers do not sin directly by this omission; but experience proves that, all other things being equal, those who do not say these prayers fall into sin more frequently than those who. do.TM One final point. In view of all that has been said, what is a catechism teacher to do when the examination of conscience for children includes the question: ':Did I miss my morning and evening prayers, and my grace before and after meals?" Before I answer, let me recall my own experience in teaching third-graders. With this experience in mind, I have not the temerity to suggest the precise method of illuminating young minds. All that I dare suggest is that the teacher try in some way to convey the following ideas to the children : "This question does not mean that you would commit a sin every time you omit these prayers. The question is put there to remind you that all of us must often p~ay and that those times are especially fitting times for prayer. If you do not pray at these times, there is a good chance that you won't pray at other times, either; and this would mean that you do not pray even when you really need it, and that would be a sin. So, keep the habit of saying these daily prayers, and when you go to confession check up on yourselves to see whether you have been saying them. If you find that you often miss your daily prayers, you will know that you are getting a bad habit, and you ought to correct it." 4Cf. A. Tanquerey, Synopsis Tbeologiae Moralis et Pastoraiis, II (1936), n. 861. 296 The Three Ages of the Interior Life G. Augustine Ellard, S.J. WITH the publication of the second volume of T~e Three Ages of the Interior Life1 the work is now. complete in English. The first volume was considered in this REVIEW, VI (July, 1947), 249. In what follows the work as a whole is discussed. I. Content As the title suggests, spiritual development is conceived and pre-sented after the analogy of organic growth. Corresponding to the periods of childhood, adolescence, and maturity in natural human life, there are in the supernatural life also three stages of spiritual evolution, namely, progress along the purgative, illuminative, and unitive ways. Moreover in both the natural and the supernatural orders each of the three periods is ushered in by a crisis. Of these the first is birth for one's physical life; corresponding to it there is justifi-cation, or the beginning of one's interior life. Adolescence is intro-duced by the second crisis, puberty; and, analogously to it, with "the night of sense" a person enters upon the illuminative way. Finally, the third natural crisis consists in attaining one's majority or reaching maturity; the spiritual correlate is "the night of the spirit," which is followed by the transforming union, the state of full super-natural maturation. It will be noticed that two of the three ages are mystical. In case one should fail to make sufficient progress, or grow up, one would become a dwarf or midget. In an elaborate arrange-ment, summarized diagrammatically on page 245 of volume I, degrees of the virtues, the functions of the gifts of the Holy Spirit, various purifications, and the grades of prayer are assigned to each of the three ages. So much for the general idea indicated by the title. The second volume covers the second and third ages, that is, the illuminative way of proficients and the unitive way Of the perfect. Treatment of the illuminative way is introduced with a discus-sion of "the second conversion" and the necessity for it. Here, 1THE THREE AGES OF THE INTERIOR LIFE, Prelude of Eternal Life. B~ The Rev. R. Gattigou-Lagrartge, O.P. Translated by Sister M. Timothea Doyle, O.P., Rosary College, River Forest, Illinois. Volume Two. Pp. xiv -b 668. B. Herder Book Co., St. Louis 2, Missouri, 1948. $7.50. 297 G. AUGUSTINE ELLARD Review for Religious besides Father Lallemant, who originated the expression, St. Cath-erine of Siena, Suso, and Tauler are drawn upon. Then the passive purification of the senses is handled; for this the great authority is St. John of the Cross. The principal characteristics of proficients are pointed out. After a chapter in which with the aid of a drawing the virtues and gifts of persons in this stage are fitted together into an imposing "spiritual edifice," the virtues, both moral and theo-logical, are taken up separately. There follows a section on docility to the Holy Spirit, ohe of the supernatural traits peculiarly empha-sized in this' work. Next the discernment of spirits, the Sacrifice of the Mass, Holy Communion, and devotion to Mary are dealt with inasmuch as they pertain specifically to this second age. After some pages on "the universal accessibility of the mysticism of The Imita-tion," we come to what in all this matter seems to be the author's leading preoccupation, namely, a series of chapters on contemplation. The author professes-to describe the passage from acquired prayer to initial infused contemplation in accordance with the teaching of St. Francis de Sales, St. Thomas, St. Teresa, and St. John ot: the Cross. In the official condemnation by the Church of the errors of the Quietists Father Garrigou-Lagrange finds a confirmation of his doctrine on the beginnings of infused prayer. Then there follows a more cbntroversial discussion of certain questions ~elative to infused contemplation; how, for instance, it should be defined, what its intimate nature is, what forms its progress takes, what it does not require, what the call to it is, and so on. Finally, the treatment of the illuminative way and of the third part of The Three Ages is concluded with a consideration of the agreements and disagreements between St. Teresa and St. John. The one is not a theologian and the other is. Part Four is concerned with the mature age and the unitive way of the perfect. In particular, it describes the passive purification .of the spirit, the habitual union of perfect souls with God, "the way of spiritual childhood" constituting a special form of the perfect life, the heroic degree of the virtues, and lastly different forms and degrees of the unitive life. Under this general heading come the perfect apostolic life, advanced reparation, the influence of the Holy Spirit in those who have reached this period, arid mystical union and ecstatic union according to St. Teresa, and then at last the trans-forming union, prelude to the union of heaven. At this point by way of appendix the author does a most unusual thing: he inserts a whole article by another writer who shares the same opinions on the 298 Not~ember, 1949 AGES OF THE INTERIOR LIFE mystical problems that have been much debated in recent years. The fifth part deals briefly with extraordinary graces, that is, those miraculous favors which sometimes accompany high sanctity. The differences between facts of divine origin and morbid phenomena are pointed out. The diabolical manifestations of possession and obsession are also considered. The "Epilogue" returns again tb controversy. The first part is on "the axis of the spiritual life and its unity," the axis being faith, hope, and charity, and is made up mostly of a discussion about the distinction between ascetical and mystical theology. The second part deals with "the beatific vision and its normal prelude." One might think that this prelude, mentioned so often, would be a high degree of purity or virtue. Rather it is infused contemplation, especially as it occurs in the transforming union. The great raison d'etre of this whole large work, treating the spiritual life from beginning to end, seems to be to propound the thesis that infused contemplation comes within the normal develop-ment of the interior life and is morally necessary for the full perfec-tion of Christian life. Everything appears to be centered around that thesis. Over and over again it is indefatigably reiterated. On this more than on anything else will probably depend the permanent value and importance of the work. According to the author beginners meditate, that is, practice a discursive method of prayer, though their meditation may become simplified. Of course they receive help from the gifts of the Holy Spirit, present in all just souls, but this influence is latent and is not characteristic of their kind of prayer. If they advance as they should and if no special obstacles intervene, they will be given the grace of. infused contemplation. All contemplation practically, or at least contemplation as "the great masters" understood it, is infused. It is so called because it is due to a special inspiration coming through the gifts and is not at our disposal, like, for example, the ability to meditate, It proceeds from living faith illumined by the gifts of wisdom and understanding. Ordinarily the first form of infused contemplation granted by , the Holy Spirit is that described by St. dohn of the Cross as "the night of sense.". Then, if one be faithful and continue to make sufficient progress, one will also go through all the mystic ascensions as set forth by St. Teresa and St. 3ohn and finally come to rest in the transforming union or mystic marriage. Here the full perfection both of contemplation and of the Christian life are attained. More- 299 G.AUGUSTINE F~LLARD for Religious over, to this happy state all are called. As a matterof fact it is rare, but that is only because men are not generous enough in accepting the graces that would bring them to it. Thus a magnificent prospect is opened out before one who undertakes to pursue the spiritual life in earnest. I[. Merits Among the special values of The Three Ages would be included, I should say, these points: it is the latest and best expression of a very eminent theologian's doctrine; it is an excellent presentation of the spirituality of the present-day Dominican School; one can learn a considerable amount of theology from it; and, most of all, it has great inspirational power and force. Father Garrigou-Lagrange has long been a theologian of great distinction. In the Thomist school he has been among the first and foremost for a generation. To his credit there stands a long list of learned works in philosophy and dogmatic theology. For a number of years he has also taken a very keen interest in ascetical and mysti-cal theology and here too he has written very much. Altogether he is said to have published more than two hundred articles or books. His influence, in spiritual matters and ideas is very great, and any-thing that he proposes is apt to be taken up and propagated by numerous lesser authorities. The Three Ages sums up, completes, and puts in convenient form most of the ideas which be has pre-viously taught in his other spiritual writings. Hence it is now, and very probably will remain, the definitive expression of his thought in ascetical and mystical matters. It is also an admirable presentation of the general spiritual doc-trine of a group of Dominican Fathers, and in varying degrees also of others who agree with them. In other words, it gives the teaching of a certain school of spirituality within the Church, and one, too, which in our time enjoys special favor and exerts great influence. The simplest way now to indicate the substance of their doctrine is to say that it is just that which is set forth in The Three Ages. No other work synthesizes it so well. One could also say that it is that sys-tem of spirituality which is proposed in France by La Vie Spirituelle, in Spain by La Vida Sobrenatural, and now in this country by the new Cross and Crown. Now that several of Father Garrigou- Lagrange's spiritual books have been translated into English, he is by all means the chief representative of this school in our language as well as in his own. 3OO November, 1949 AGES OF THE INTERIOR LIFE From what has been said it will surprise nobody that from n careful reading of The Three Ages one could learn much theology. The author is nothing if not a theologian; not, for instance, a psy-chologist. But one would have to remember carefully that it is the-ology of the Thomist school, not always simply Catholic theology. Throughout this work, from the first page to the last, St. Thomas is quoted over and over again; consequently one can learn much of the Saint's doctrine from it. An example of how theology enters into this second volume: the first chapter is concerned mostly with the language of spiritual writers as compared with that of the theo-logians. It is concluded that the language of the mystics, expressing infused contemplation, is the loftier of the two. Naturally those parts of theology are drawn upon most which relate to the practical living and development of the supernatural life: ~he inhabitation of the Blessed Trinity, sanctifying grace, the virtues, both moral and theological, the gifts of the Holy Spirit, the nature ot? Christian perfection, the Sacrifice of the Mass, Holy Com-munion, prayer, and contemplation. There is a chapter on the errors of the Quietists about contemplation and pure love. On this latter Father Garrigou-Lagrange wrote at great length in L'Amour de Dieu et la Croix de des.us. Of all the excellences of this work, the principal one, I should say, is its inspirational value. Eminent theologian that he is, the author keeps reminding his readers of the grand dogmas of Chris-tianity, their "infinite elevation," their implications for our affective and practical lives, and the supreme motive power that they could and should have for our wills. One who is looking for something on a favorite minor devotion will not find it in The Three Ages; but one will be treated therein to a wealth o1: dogmatic material that makes an unsurpassed background for the spiritual life and subject matter for ennobling reflection and mental prayer. From the way and manner in which Father Garrigou-Lagrange handles such important doctrines as the inhabitation of the Blessed Trinity, the worth of sanctifying grace, the superiority of the infused virtues, the humility and magnanimity of Christ, the values of faith, hope, and charity, the Sacrifice of the Mass, reception of the Holy Eucharist, the fruits of devotion to the Blessed Virgin, and so on, a reader feels his heart warmed and his enthusiasm enkindled for these great truths. III. Demerits On the debit side some deficiences are observable in The Three 301 G. AUGUSTINE ELLARD Reoieto for Religious Ages. It is all the more necessary and important to point them out-- and this is the reason for these criticisms--inasmuch as the work will most likely be read very widely and exert a very great influence. To many readers, less conversant with modern mystical controversies or less critical in accepting what a noted theologian writes, the book could easily be misleading in certain matters. The greater an author's reputation and the more excellent his work, the worse may be the consequences of its defects. The Three Ages is theoretical rather than practical; it is one-sided and narrow; an essential part of it, namely, its doctrine on the gifts of the hoIy Spirit, is uncertain; and its main thesis is not after all really so significant. 1. For a work that is directed to interior souls generally and has the professed aim of inviting them "to become more interior and to tend to union with God" (II, p. 8), The Three Ages has overmuch that is speculative and controversial. It inclines rather to stress the-ory than practice, metaphysics than psychology, contemplation than life, and the gifts of the Holy Spirit rather than the virtues. From the practical point of view, there are some surprising omissions. The particular examination of conscience seems not even to be mentioned, although surely it is one of the major techniques in modern Catholic asceticism. For the general examination no precise method is sug-gested. What is more strange, for all those who do not as yet enjoy infused contemplation--and surely, they would, be-numerous-- only 19 of the 1162 pages are given to mental prayer. Those who" struggle with the difficulties of meditation will not find much help or consolation. No definite method of: meditation or of any other form of mental prayer is offered. The well-known methods used in the Church are not even named. Of the little written on method a con-siderable part is rather in disparagement of it or against the abuses of it. A beginner might well ask what he is to do until.the time comes --and that may be in the distant future--when he is favored with mystical contemplation. In another and more general way The Three Ages does not seem to be as practical a work on spirituality as most people could rightly desire. Throughout, the emphasis is on the gifts of the Holy Spirit in contrast to the virtues. The "special inspirations" of the gifts are quite beyond our reach, except that indirectly by co-operating with previous graces we can dispose ourselves to receive .them. A practical-minded person bent on applying what he reads to his life might ask: "What can I do about the gifts that I am not doing anyway in culti- 302 November, 1949 AGES OF THE INTERIOR LIFE vating the virtues? Wait for their, inspirations? Then, when they come, how shall I recognize them?" It would appear, both on theoretical and practical grounds, much better to emphasize the vir-tues, at least the theological virtues, faith, hope, and charity. The gifts are supposed to be subordinated to these latter. In general it is true of the whole work that it does not get down, except by way of inspiration and motivation, to the everyday details of actually living the good life. 2. The Three Ages is a very splendid exposition of one concep-tion of the spiritual life, but it is only one, and not simply the Cath-olic view. Nor does it make this fact sufficiently clear in its text. Consider, for example, the division of three ways, fundamental in this work. A leading contemporary spiritual author, whose doc-trine is on the whole very much like that of Father Garrigou- Lagrange and to whom this latter seems to be much indebted, is Msgr. Saudreau, the author of The Degrees of the Spiritual Life and other books. Saudreau, who also makes much use of St. John of the Cross, assigns infused contemplation to the unitive way (see the whole second volume of The Degrees) ; Garrlgou-Lagrange assigns it to both the illuminative and unitive ways--a great difference indeed. The manual now most widely used in ascetical and mystical matters is the Sulpician Tanquerey's The Spiritual Life. He has the three ways without any necessary inclusion of infused contemplation at all; it may or may not come within the unitive way (pp. 301, 461, 606, 736). The last Carmelite to write a full systematic treatise on ascetical and mystical theology is Crisogono del Jesus Sacramentado, Compendio de Ascetica ~1 Mistica (1933). He provides for a double set of three ways: one without infused contemplation, the other with it (pp. 53, 156). So does Naval, of the Missionary Sons of the Immaculate Heart, in Tbeologiae Asceticae et M~tsticae Cursus (p. 32). On contemplation also there is a difference. Among all the schools of spirituality in the Church, the one which has, so to speak, specialized most on contemplation is that of the Carmelites, and of course they glory in presenting the teaching of St. Teresa and St. John of the Cross. Their doctrine, or at least the expression of it, is not the same as what we find in The Three Ages. The leading representative now of the Carmelites is Father Gabriel of St. Mary Magdalen, professor of spiritual theology in the International Col-lege of-St. Teresa, Rome. He has written much on acquired contem-plation. Half of his work, St. John of the Cross, recently published 303 G. AUGUSTINE ELLARD Review for Religious in English, is devoted to it. Besides, in Ecole Teresiene et Problems M~lstiques Contemporains, he writes: "By their doctrine on the con-templation that belongs to beginners, the Carmelite authors of the first generation gave the first indication of the doctrine of acquired contemplation that soon became one of the characteristics of the Carmelite School. They teach in fact the existence of a contempla-tion that follows meditation, that proceeds from it, though one may easily find in it some infusion of celestial light. Does not a con-templation which is the fruit of our activity in meditation merit the name 'acquired'? (p. 79) . It is certain . . . that this teaching on acquired contemplation is one of the characteristics of the Carmelite School" (p. 86). Very recently, at the end of a study on Thomas of Jesus and acquired contemplation, Father Gabriel writes: "Nothing that we have found contradicts, rather on the contrary everything favors, the traditional teaching of the Teresian school which sees in the doctrine of St. John of the Cross on the transition from meditation to contemplation the origin of the doctrine of acquired contempla-tion, and we need not fear to give to him whom that school names its Mystical Doctor the title also, more humble indeed but still impor-tant, of 'the Master of active contemplation' " (Revue d'Ascetique et Mystique, 1949, 17). In Father Garrigou-Lagrange's view of how mental prayer develops there is hardly any place for acquired contemplation. Con-templation, as "the great spiritual writers, especially St. John of the Cross and St. Teresa" understood it, is infused, and "ordinarily" (II, p. 337) it follows meditation. Quite fundamental to The Three Ages is the general interpreta-tion which it takes of the whole system of St. John of the Cross. According to one of the foremost contemporary Benedictine authori-ties on mysticism, it is not at all the right one. In commenting upon Garrigou-Lagrange's previous book, Christian Perfection and Con-templation, identical in this matter with the present work, and after saying that he presents in an incomparable way the doctrine of St. Thomas on Christian perfection, he adds: "but the conception that St. John of the Cross had of mysticism and contemplation entirely escaped him" (Mayer, M~stik als Lehre und Leben, p. 225). Other scholars also who have specialized in mystical studies take a very different view of St. John; for example, Marechal (Etudes sur la Ps~lcbologie des Mttstiques, v. II, especially pp. 321-359), and 304 November, 1949 AGES OF THE INTERIOR LIFE Crisogono del ,)esus Sacramentado, San Juan de Ia Cruz, su Obra Cientitica g Literaria. 3. Next we come to the gravest defect that I find in The Three Ages, namely the uncertaintg of much of it, and the fact that this uncertainty is not sufficiently acknowledged by the author. Making a clear-cut distinction between recognized Catholic dogma or doc-trine and the conclusions or theological speculations that he shares is surely not one of Father Garrigou-Lagrange's excellences. This has been true of his writings in general. The whole vast construction presented in these two large volumes stands or falls with the special doctrine on the gifts of the Holy Spirit which forms as it were the supporting framework of it. How fully it enters into the whol~ system can be seen at a glance by consulting the diagrammatic outline on page 245 of volume I. And still this particular theory is proposed without any adequate indidation of its speculative and uncertain character. As a matter of fact there is very little in the theology of the gifts that is certain and commonly acknowledged as such. After quoting Leo XIII, Father Garrigou-Lagrange himself thus summarizes the papal teaching: "Encyclical Divinum illud munus (May 9, 1897), circa iinem. This text shows: (1) the necessity of the gifts ('has need of') ; (2) their nature: they make us docile to the Holy Ghost; (3) their effects: they can lead us to the summit of sanctity." (Vol. I, p. 70.) There is a great difference between these three simple points and the whole theory that forms the skeleton, so to speak, of The Three Ages. There never has been and is not now any consensus among theo-logians as to how the gifts of the Holy Spirit are to be conceived." Scotus denied the very existence of the gifts as distinct entities. Apparently his whole school, especially the Franciscan theologians, still does. From a recent Franciscan publication: "The doctrine of the Franciscan school and especially that of Scotus, tends to a simpli-fication of the spiritual life. The supereminence of charity and its effectiveness in the Christian life as stressed by our school show the unity of that life very clearly. This same trait in the teaching of Scotus is seen in his doctrine on the nature of the gifts of the Holy Spirit . Here again Scotus insist~ that entities must not be multi-plied without necessity. And once more we are impressed with the marvelous synthesis and unity in these various phases of the spiritual life as explained by the Subtle Doctor .Scotus maintains that the 305 G. AUGUSTINE ELLARD Reoieto for Religious gifts are not distinct from the virtues. He points out that there is no necessity for distinct habits, since the three theological virtues and the four cardinal virtues perfect man sufficiently for even the most heroic and very highest action." (The Virtues according to Franciscan School, Franciscan Clerics, Old Mission Santa Barbara, 1946.) In this denial Scotus was followed by the great doctor of the Church and master in spirituality, St.' Francis de Sales, who also is one of Father Garrigou-Lagrange!s preferred authorities. On the gifts St. Francis says: "Now they are not only inseparable from charity, but, all things well considered, and speaking precisely, they are the principal virtues, properties and qualities of charity. For (1) Wisdom is in fact no other thing than the love which relishes, tastes and experiences, how sweet and delicious God is; (2) Under-standing is nothing else than love attentive to consider and penetrate the beauty of the truths of faith, to know thereby.God in Himself, and then descending from this to consider Him in creatures; (3) Science, on the other hand, is but the same love, keeping us attentive to the knowledge of ourselves and creatures, to make us reascend to a more perfect knowledge of the service which we owe to God"; and so on, through the other four gifts. (The Lot~e ot: God, XI, 15.) Again, in a later chapter: "So that, Theotimus, most holy charity is a virtue, a gift [in the context clearly a gift of the Holy Spirit], a fruit and a beatitude . As being a gift, charity makes us docile and tractable to interior inspirations, which are, as it were, God's secret commandments and counsels, in the execution of which the.seven gifts of the Holy Ghost are employed, so that charity is the gift of gifts." (XI, 19.) One of the few works in English on dogmatic theology has the following to say on the gifts: "Thesis III: The seven gifts of the Holy Ghost are also infused with sanctifying grace. This proposi-tion may be qualified as "probabilis' . . . . Are these seven gifts (or some of them) really distinct from the infused moral virtues? Are they habits or habitual dispositions, or merely transient~ impulses or inspirations? What are their mutual relations and how can they be divided off from one another? These and similar questions are in dispute among theologians." (Pohle-Preuss, Grace, Actual and Habitual, p. 369.) In the Catholic Encyclopedia, over the signature of Forget, pro-fessor of dogmatic theolqgy in the University of Louvain, we find: 306 November, 1949 AGES OF THE INTERIOR LIFE "As to the inner nature of these gifts of the Holy Ghost, theologians consider them to be supernatural and .perinanent qualities, which make us attenti,~e to the voice of God, which render us susceptible to the workings of actual grace, which make us love the things of God, and, consequently, render us more obedient and docile to the inspira-tions of the Holy Ghost. But holy do they differ from the virtues? Some writers think they are not really distinct from them, that they are the virtues inasmuch as the latter are free gifts of God, and that they are identified essentially with grace, charity, and the virtues. That opinion has the particular merit of avoiding a multiplication of the entities infused into the soul. Other writers look upon the gifts as perfections of a higher order than the virtues; the latter, the.y say, dispose us to follow the impulse and guidance of rehson; the former are functionally intended to render the will obedient and docile to the inspirations of the Holy Ghost." (Vol. vii, p. 413.) Among contemporary dogmatic theologians who propose the basic doctrine on the gifts as only probable or more probable one could cite the following: Van der Meersch, De Gratia, p. 215; Parente, De Gratia, pp. 26.7, 283: Diekamp-Hoffmann, O.P., Tbeologiae Dogmaticae Manuate III, 19, 155; Van Noort, De Gratia, (brd ed.), p. 155. Father De Guibert gave much attention to a stu~iy.of the gifts, and in particular he made a special effort to determine what is certain and what probable concerning them. His conclusion was that we could hold with certainty, or at least very great probability, that there exist in the souls of the just habitual infused dispositions of docility toward the inspirations of the Holy Spirit. This appears to him to be the basis upon which rest the speculative conclusions of theologians about the gifts (Revue d'Ascetique et Mgstique, 1933, 1-26). Father De Guibert's finding is indeed a long.~ay from Father Garrigou-Lagrange's coflception of the gifts. Among the best and most important studies on the gifts pub-lished in recent years seems to be a long article by Father De Blic, Pour l'Historie de la Tbeotogie des Dons. He judges that Father De Guibert went too far and that still less even can be said in favor of the prevailing theory of the gifts (Revue d'Ascetique et Mystique, 1946, 117-179). Of the theologians of this century who are special authorities on the gifts the outstanding one by far is the Dominican Father A. Gardeil. In the Dictionnaire de Theologie Catbolique he writes: 307 G. AUGUSTINE ELLARD Reoieto for Religious "In our days the debate still goes on among theologians over the dis-tinction between the infused virtues and the g!fts. If the distinction is debated, much more are other and" lesser points in the doctrines" (IV-2, 1778.) The Dominican Joret, in a good-sized work on the mystical theology of St. Thomas, points .out that it was .not until the thir-teenth century that the distinction between the gifts and the infused virtues was well worked out. "St, Thomas seems to have made .pre-cise and definitive the theory of the gifts of the Holy Spirit." Then, after a brief passage in which he gives St: Thomas's general idea of the gifts (divine inspirations as opposed to human, reflections), he writes: "In speaking thus we leave altogether the domain of faith to enter theological speculation. And we are going to remain there in the course of the following'paragraphs which will only set forth the teaching of St. Thomas." (La Contemplation M~tstique d'a~r~s Saint Thomas d'Aquin, 1927, p. 39,) ~ Among the most eminent Dominican theologians of the twen= tieth century is Hugon. On the gifts he writes: "There is a dispute as to whether the gifts differ from the infused virtues objectively and essentially or only after a fashion (secundum quid). This last is defended by a number of theologians, following the leadership of Scotus; but the Angelic ,Doctor and the Thomists teach that the gifts are specifically distinguished from the virtues as perfections of a superi-or and higher order by which a man is easily moved by, the Holy Spir-it." (Italics in the original: Tractatus Dogmatici, Ed. 10, II, 4~8.) Father Garrigou~Lagrange himself, in the, epil~gue to his French work,2 Perfection Cbretienne et Contemplgtion (Vol.II, [89]), after discussing "the minimizing conceptions of the gifts of the Holy, Spirit and the oscillations of theological eclecticism" and then "the superiority of the doctrine of St. Thomas o'n the gifts," concludes: "Thus there are four notably different theories of the gifts. Two are manifestly minimizing, but opposed to each other; one is eclectic and tends to rise higher; and finally the one which seems to us to be at the culminating point of truth. These four theories can be summed up as follows [italics as in the original French] : "The gifts, distinct from the virtues, are something normal and eminent and grow With charity. 2This epilogue does not appear in the English Christian Perfection and Contemplation. 308 Not~ember, 1949 AGES OF: THE INTERIOR LIFE "The acts of the gifts take place sometimes according to an ordinary human mbde; sometimes they are extraordinary. "'The gifts are distinct from the virtues and are principles of extraQrdinary acts. "'The gifts are not distinct from the oirtues.'" In The Three Ages there is little indication of any,other "the-ory" of the gifts than the one which the author himself adopts. So much for the existence and distinction of the gifts. . If now one should inquire into the number of them. there is much .less cer-tainty. To quote the Dominican Joret again: "The Septuagint version followed by the Vulgate gave seven characteristics to the Spirit of God resting upon the Messias: the spirit of wisdom . Thus one obtained seven gifts of the Holy Spirit, just as there are seven virtues, theological and moral¯ But neither in the one case nor the'other should we regard this number as limitative. For the sacred writers, as we know,.it rather designates the pleriitude of the divine operations. The single light of the sun divides into seven principal colors which can then have an infinite variety of shades. So it is with the Holy Spirit and His gifts." (Op. cir., p. 36.) Less certain than the number is the general function of the gifts, that is, the kind of work that they perform in the process of sancti-fying a person. A glance at the relevant places in different theo- .logians would readily convince one of this fact¯ Much less certain still are the functions of~, the particular gifts. Consider for a moment the case of St. Thomas. In a recent scholarly work devoted entirely to his mystical theology and wholebeartedly in sympathy with it, the author points out four ways in which at successive times St. Thomas endeavored to classify the workings of the different gifts, and then he conclude~: "The question, taken up four times, has resulted in four different constructions; once even with an explicit disavowal of what St. Thomas bad previously estab-lished. Who will assure us that the last is perfect?" (L. Roy, Lumiere et Sagesse. La Gra~e Mystique dans la Theologie de Saint Tho'mas d'Aquin, p. 185.) Father Garrigou-Lagrange's.conception of the various function~ of the gifts seems to have been developed from a combination of elements in three of St. Thomas's ways (The Three ~Ages, I, 76; III, 68, 4 and II II, 8, 4; 3 D. 34 q. 1 a. 2) His correlation of the virtues and gifts (I, pp. 51, 76) is ¯ 309 G. AUGUSTINE ELLARD Retffew for Religious criticized by De Guibert as not being quite in accord with St. Thom- ¯ as's (Theologia Spiritualis, 1937, p. 135). Of all these ways, and others too which could be cited, of assigning specific functions to each of the gifts, not one seems to agree :with the exegetes when they comment on and explain the original Scripture text (Isaias 11:2-3) that is the first foundation for all the doctrine on the gifts. Moreover there are two different forms of the modern Thomistic theory of the gifts. Besides the one which Father Garrigou- Lagrange espouses (that with the virtues one acts in a human way and with the gifts in a superhuman way), there is another one, defended in our time especially by Cardinal Billot. "The gifts have two modes, that is, an ordinary and an extraordinary one according to the differences in the many operations of the Holy Spirit, who freely breathes where He wills and apportions to all as He wishes . There is another way and one that is quite extraordinary; although it is not td be said to be at all necessary, even for high sanctity, it is'nevertheless as a rule found in those whom the grace of God calls to the supreme heights of perfection. Moreover this mode i~ concerned mostly with extraordinary contemplation, that is, with the prayer of quietude, simple union, ecstatic union, and consummate union." (De Virtutibus Infusis, Ed. 4, pp. 169, 173.) A contemporary mystical theologian in whose system this idea of two modes, ordinary and extraordinary, is most important is the Carmelite Father Crisogono. de Jesus Sacramentado. For him this is the true thought of St. Thomas himself, and also of some at least of his best commentators (La Perfection et La Mystique selon Led Prin-cipes de Saint Thomas, p. 44). Another point about the present-day Thomistic hypothesis of the gifts that will make many people pause is this: it appears to be indissolubly bound up with the contention that grace is intrinsi-cally efficacious. "We do not find anything in his system [Suarez's] corresponding to the idea, dear to St. Thomas, of actual operating grace, understood in the sense of instrumental prevenient and pre-determining motion, by which the Angelic .Doctor characterized the special nature of the gifts of the Holy Spirit" (Dictionnaire de The-ologie Catholique, in thd article Dons du Saint Esprit, A. Gardeil, 1778). "This interpretation [the doctrine of St. Thomas on grace and the gifts as understood by the great interpreters Cajetan, Bannez, John ~f St. Thomas, and the Carmelites of Salamanca] is for us the 310 November, 1949 AGES OF THE INTERIOR LIFE only true one, the only one which safeguards the two great, prin-ciples of the intrinsic efficacy of grace and the specification of habitus by their formal object" (Garrigou-Lagrange, Perfection Chretienne etContemplation, II, [99]; see also [54], [59-62], [95]). From ail that has been said, especially in the form of quotations from leading Thomist theologians, on the uncertainties attaching to our knowledge of the gifts ot: the Holy Spirit, it would seem abun-dantly clear that no elaborate, doctrine about them should be pro-. posed as more than a theory or hypothesis. Nor should any major practical norm based on such a doctrine be set up as more than prob-able. I have made a special effort to find indications of these uncer-tainties in The Three Ages, I found very little indeed. The princi-pal' one seems to be implicit in this sentence: "The great majority of theologians hold with St. Thomas that the gifts are really and spe-cifically distinct from the infused virtues" (I, p. 73). Therefore it ¯ .is admitted that not all theologians agree on this particular funda-mental point. On the other hand a reader might expect that he is being treated to something that is especially reliable. Under the heading, "The Aim of This Work," the author announces that he will try to avoid the danger of "many pious books that lack a solid doctrinal foun-dation" (I, p. 9). In the Preface he writes: "We insist far more on the principles ge.nerall~ accepted in. theology!, by showing their value and their radiation, than on the variety of opinions on one particular point or another proposed by often quite secondary authors . The complexity of certain questions ought not to make us lose sight of tb~ certitude of the great directive principles that illuminate all spirituality" (I, p. xi; italics inserted). "For a clear understanding of the nature of the mystical union, we must treat of the influence of the Holy Ghost in the perfect, soul by recalling the most indisputable and lofty principles commonly taught on this subject" (II, p. 511) ,, The fact remai.ns, unfortunately, that much of The Three Ages is uncertain and questioned by perfectly orthodox Catholic authori- .ties. 4. To come now to the great central thesis of The Three Ages, namely, that infused contemplation comes within the normal devel-opment of the supernatural life. It is after all much less significant than one might at first think. (1) It embodies no great new dis-covery nor corrects any old error; (2) the attenuated-infused con- 311 G. AUGUSTINE ELLARD Review for Religious templa.tlon which it holds out in prospect for all whose supernatural life evolves normally is not, considered as a form of human action or experience, very different from mental prayer that is acquirable; (3) the thesis suffers from being so closely associated with a ques-tionable theory of the gifts; and lastly, (4) various e~ceptions to it are admitted. (1) Father Garrigou-Lagrange writes: "In contradistinction to acquired prayer, infused contemplation is generally defined as a simple and loving knowledge of God and His works, whicFi is the fruit, not of human activity aided by grace, but of a special inspiration of the Holy Ghost" (p. 310). Contemplation "proceeds . . . from living faith enlightened by the gifts of the Holy Ghost, especially by those of understanding and wisdom, which render faith penetrating and sweet. "Supernatural contemplation thus conceived, supposes the special inspiration of the Holy Ghost, which His gifts dispose us to receive with promptness and docility, as the widespread sails on a boat receive the impulsion of a favorable wind; then the boat advances more easily than by the labor of the rowers, a symbol of discursive meditation united to the practice of the virtues. From this point of view, contemplation, because of the special inspiration which it supposes, deserves to be called, not acquired but infused, although at the beginning it may quite frequently be prepared for. by reading, affective meditation, and the" prayer of petition. The soul thus actively prepares itself to receive the special inspiration of the Holy Spirit, which will at times be strong enough so that discursive medi-tation will no longer be necessary . These acts of love and 6f penetrating .and sweet faith are said to be infused not only because they proceed from infused virtues, in this case from the theological virtues, but because they suppose a special inspiration of the Holy Ghost, and because we cannot move ourselves to them with the help of common actual grace. In this case God mov.es us, not by inclining us to deliberate, but to acts above all discursive deliberation." (II, 281--2.) If this is all that is meant by infused contemplation, wh~ would deny the thesis, and what has all the argument been about?. Some. would quegtion what is said about the gifts, but hardly anybody would directly and categorically contradict the thesis itself. Since all acknowledge some sort of doctrine, at least as probable, about the gifts, who would not admit that in accordance with the providence and designs of God the mental prayer of all should be enlightened 312 No~emb~r, 1949 AGES OF THE INTERIOR LIFE and enhanced as much as possible by special inspirations coming from the Holy Spirit through the gifts? Certainly this is not the essential analysis which certain theo-logians have had in mind in denying that infused contemplation comes within the regular development of the interior life. For Father Poulain mystical contemplation consists essentially in an experimental perception of God's presence (The Graces of Interior Pra~ter, chapters V and VI) ;and for Farges, in "an experimental sen-sation of the divine, that is, in an immediate intuition by the con-sciousness, more or less clear o~ obscure, of the presence in our souls of' God or a supernaturai object, the essence whereof remains unknown, which produces a sentiment of admiration and love, suspending more or less the powers of the soul" (Mgstical Pheno-mena, p. 57). According to Father Crisogono del Jesus Sacramen-tado, "infused contemplation is an affective intuition of divine things, resulting from a special influence of God in the soul . This actual grace is received in the habits of the gifts of understanding, knowledge and wisddm, which, at receiving it, are actuated according to their extraordinary operation . This operation of the gifts, which takes place in a superhuman way, is the act itself of infused ¯ contemplation." (Compendio de Ascetica g Mistica, pp. 164-5.) Father Crisogono holds that all are called to the perfection of the gifts working in their ordinary, but not in their extraordinary, mode. The two great doctors of the Church, St. Francis de Sales and St. Alphonsus de' Liguori, specialists also in spirituality, and, one would presume, cognizant of tradition, surely would have advocated for all a form of mental prayer that is full of inspirations from the Holy Spirit. If highly developed gifts and the resulting graces had been sufficient in their opinion to entail infused contemplation, they could hardly have written as they did. Thus St. Francis wrote: "Blessed are they who live a superhuman and ecstatic life, raised above themselves, though they may not be ravished above themselves in prayer. There are many saints in heaven who were never in ecstasy or rapture of contemplation. For how many martyrs and great saints do we see in history never to have had any other privi-lege in prayer than that of devotion and fervor." (The Love of God, VII, 7.) And St. Alphonsus: "The aim of the soul here ought to be single, namely, union with God; but that the soul should attain to perfection, there is no necessity of passive union. It is sufficient for 313 G. AUGUSTINE ELLARD Reuiew for Religious it to arrive at active union . Active union is perfect conformity with the divine will, and in this certainly the whole perfection of divine love consists. 'Perfection,' St. Teresa says, 'does not consist in ecstasy; on the contrary, true union of soul with God is union of will with the divine will.' This union is necessary, but not the pas-sive; and those souls that have only the active, the same saint says, 'can have far greater merit; because they suffer greater toil, and the Lord directs them like strong men, and the consolations which they do not have in this life are reserved for them by God and will be given by Him in the next life.' Cardinal Petrucci says that without infused contemplation the soul can indeed well arrive, with the benefit ¯ of ordinary grace, at a~nnihilation of its own will and at transforming it into God's, willing nothing else than the will of God . Whence he adds that since in this is the whole of sanctity, nobody ought to desire and seek from God anything else than to be directed by Him and with His help to accomplish His will."(Praxis Confessarii, Num. 136 ; italics as in the original.) , .Similarly, Pope Benedict XIV in writing his famous standard work De Servorum Dei Beati~icatione attributes infused contempla-tion to "a special favor of God" (XXVI, 7). Moreover he observes that a number of perfect persons have been canonized although in their processes nothing was said about infused contemplation (Op. cir., XXVI, 8). From the foregoing we may safely conclude that besides infused contemplation understood as prayer characterized by the gifts of the Holy Spirit there has also evidently been another concept of it in quite orthodox Catholic authorities. If in interpreting the thesis it be added also that prayer consti-tuted by the influence of the gifts (II, 313) is essentially just what the mystics and in particular what Saints Teresa and John describe, a critical reader might interpose: "Do you propose this analysis of fact and this theory of the gifts as certain or as probable? If prob-able, .very well; no objection. But if certain, on what grounds? What is the evidence?" (2) The infused contemplation proposed as coming within the normal development of the spiritual life is not, in terms of what is humanly noticeable, very different from the highest form of acquired prayer. Neither at its inception nor in the course of its progress nor at its culmination does it appear to be a strikingly different phenome-non in consciousness. Whatever is to be said metaphysically about 314 November, 1949 AGES OF THE INTERIOR LIFE the nature, formal objects, and so forth of the virtues, the gifts, the various kinds of mental prayer, and so on, psychologically and morally and practically there may be no observable difference oetween this infused contemplation and the prayer which just pre-cedes it. Into the two forms both the virtues and the gifts enter. If it be (according to the theory) the influence of the gifts which "constitutes" (II, 313) infused contemplation, the change need not be great enough to be discernible in consciousness. The author fully admits "that the transition from the last acquired prayer to initial infused prayer is not so clearly distinguished" (II, 328-330). Repeatedly he suggests that it may take "an experienced director" to notice that the one has succeeded the other. "A simple and loving.attention to God . . . cannot, in fact, be prolonged without a rather manifest intervention of the gifts" (Christian Perfection and Contemplation, 329). In this case it would seem that nothing but the prolongation calls for infusion. This quotation is taken from a context in which "the nature of the mystical state" is being explained. Moreover even in the course of the acquired prayer of recollec-tion the~e will be isolated acts of infused contemplation (I, 245). So much for the beginning of infused contemplation considered as a conscious experience. If now in the ulterior stages of it, espe-cially as they are described by St. Teresa, one separate the accidentals from the essential, surprisingly little will be left. "The degrees of contemplative prayer are chiefly those of the growing intensity of living faith, of charity, and of the gifts of the Holy Ghost which correspond to them" (II, 299). It seems that nothing is essential~ beyond "only an infused light: the special illumination of the gifts of understanding and wisdom" (II, 317). It even appears that ecstasy is not essential t(~ the stage called "ecstatic union" (II, 344). By what criterion the distinction between essence and accidents is made does not stand out very clearly. Not even the supreme and rare state of the mystical marriage is very marvelous as an experience. "According to St. John of the Cross, the essential basis of this wholly eminent state is in no way miraculous; it is, says the Saint, 'the perfect state of the spiritual life,' being here on earth the culminating point of the development of the life of grace and of the love of God . In the transforming union the higher faculties are drawn to the innermost center of the soul where the Blessed Trinity dwells." (II, 529.) The gift of 315 AGES OF THE INTERIOR LIFE Review for Religious wisdom, which exists also in the most stupid soul possessing grace, is, when fully developed, sufficient to account for it. One might well wonder whether the great mystics who vehe-mently lamented their utter inability to describe (heir absolutely ineffable experiences would recognize them in the results of Father Garrigou-Lagrange's analysis. (3) Nor are the force and significance of the central thesis 'increased by having it lean so heavily for support upon the author's uncertain theory of the gifts of the Holy Spirit. In itself the thesis is quite independent of that particular doctrine and need not stand or fall with it. But as a matter of fact it is proposed as in part a consequence of the theory and from this point of view it cannot lay claim to greater probability than the theory upon which it is based. (4) Lastly, the doctrine that infused contemplation comes within the normal development of the spiritual life is rendered still less significant by a rather liberal admission of exceptions: "Infused contemplation is,. in principle or in theory, in the normal way of sanctity, although there are exceptions arising from the individual temperament or from absorbing occupations or from less favorable surroundings, and so on" (I, x). If, therefore, to return again to the general import of the central thesis of The Three Ages, it be taken to mean merely that contempla-tion marked or constituted by the "special inspirations" of the gifts comes within the evolution of the supernatural life, hardly anybody will simply deny it, but some careful thinkers will have doubts about the theory of the gifts, and some may ask: "But what does it mean in terms of human experience or action? What noteworthy difference does it make in one's substantive kn6wledge and love of God?" If the thesis be interpreted also to signify that these effects of the gifts and what is essential in the experiences, say, of St. Teresa and St. John of the Cross are one and the same reality, then there is the problem of determining what in empirical terms that essential is (the conclusions of others differ very widely from Father Garrigou- Lagrange's), of adequately accounting for it with the uncertain theory of the gifts, and thirdly of showing that it is in store for everyone whose spiritual life evolves as it should. The thesis is not that St. Weresa's or St. John's experiences in their integrity are part of the regular spiritual growth. Whether the principal contention of the work be true or not, 316 November, 1949 "WE ARE HIS MEMBERS !" it will, I think, because of the way in which it is presented, be mis-understood by many devout people and lead to much disillusionment and discouragement. Thus it seems, to conclude very briefly, that The Three Ages of the Interior Life is a great work, great in its faults as well as in its excellences. "We His Members!" M. Raymond, O.C.S.O. When men shall say to you: "'Lo, Christ is bete! Lo, Christ is there!'" Belieue them! And know that thou art seer When all thy crging clear Is but: "'Lo, here! Lo, tberet. Ah, me. Lo, everywheret."" --- ~RANCIS THOMPSON. IWANT every priest of God and every religious vowed to Him to be unalterably happy.I i know that they can be so if they will become rightly self-conscious and consequently acutely Christ-conscious. There is the ~vord that spells beatitude here as well as hereafter; for there is the ~vord that means sanctity. It was the great St. Francis de Sales, I believe, who said that one motto lived is enough to make a saint.IrvMay I suggest as a life-line and as a saint-making motto the thrilling truth that "We are His members!" To see any baptized person sad has always given me pain, but when that person wears the livery of Jesus Christ that pain becomes acutely agonizing; for it is so simple a matter to develop a Christ-consciousness that will preclude forever all possibility of real sadness entering the center of our souls! Now do understand me. I am not saying that there is a short cut to sanctity. There isn't. The road winds up hill all the way. But there are means of simplifying life, of unifying our efforts, of integrating our personalities ,~0 that the uphill climb is less difficult, our complex existences become intelligible wholes, and our every act or omission conspires to our grand objective. One such means is that 3!7 M. RAYMOND Review [or Religious offered in our day by Divine Providence--the doctrine of the Mysti-cal Body; or, as I put it above: living conscious of the fact that "We are His members." What happiness does not this consciousness bring to self! It tells you your dignity as an individual in a d;iy when individual dig-nity in every sphere of life from the economic and political to the military and social is utterly denied. It tells you, you are a member of Him who is Might and Majesty, Meekness and Marvel,' true God and true man. It tells you that you have been lifted from the insig-nificant to a position wherein you mean much to the all-independent Divinity. It tells you that you have a work to do for the Almighty, which, if not done by you, will remain undone forever. In letters that shine like gold against black velvet Plus XII made this truth real in his Mgstici Corport's when he wrote: "The Head needs His members." How can you be unhappy when you realize you mean so much to God and have so important a work to do for Him? The Cur~ of Ars once said: "Even if there were no hereafter, ' it is Heaven enough to work for God on earth." No religious, conscious of his calling, will question the Cur~'s statement. But that does not mean that you will not know difficulty. That does not mean that humiliations will not come your way; that you will not fail in many an enterprise; know shame, ignominy, defeat. That does not mean that you will not suffer both physically and mentally. It does mean that you will know what to do with all these things when they do come your way. It means that you will be happy not only in the midst of sufferings but precisely because you are suffering. For you will ever live conscious of the fact that you are to "fill up what is wanting to His Passion," as St. Paul so joyously states it; conscious of the fact that you can now "rejoice that you, in some slight degree, resemble your Lord and Master," as St. Ignatius so pointedly puts it; conscious of the fact that it ill becomes you to be a "weak member under a Thorn-crowned Head," as St. Bernard so boldly and beautifully expressed it. Let the "slings and arrows of outrageous fortune" batter and pierce you through and through, you can't be unhappy so long as you are con-scious of the fact that you are His member. And oh! how your attitudes toward all others change once you have this truth in your blood and being. How you love every human being just because he or she is an actual or a potential member of 318 Nooember, 1949 "WE ARE HIS MEMBERS !" your Christ; has a part to play in the Great Drama of the Redeem-ing; can complete the Passion of your Savior; has a work to do that no one but be or she can do; is dear to your Father, God; beloved of your.Mother, Mary; is, further, part of the same Body as you! How can jealousy, envy, bitterness, enmit3~, antipathy enter your soul? "The eye cannot say to the hand: I need not thy help; nor again the head to the feet'" (I Cot. 12:21). Your hand does not envy your eye because it caffnot see. Your. ear is not jealous of your tongue because it cannot taste. Then why should you be jealous or envious of some other member of Christ because he or she can do things you cannot do? You won't be. You can't be. Rather you will rejoice if this one has ten talents and you only one. You will exult over such a one's ability to do so much more for your Head than you are capable of doing. Yes, all smallness leaves your life as soon as you live the truth that "We are His members." And how kind you become! The great Flemish mystic, Ruysbroeck, once said: "Be kind. Be kind. Be kind. And you'll be a saint." Here's a motto that makes kindness not only easy but an urge. In times past, some of us have been unhappy because of the work assigned us. Had we been living the doctrine of the Mystical Body we should never have known anything but blessed content-ment, even exul~ant joy; for we would have realized that our every act done "through Him, and with Him, and in Him" was powerful beyond all expression! "Actions," philosophers tell us, "belong to the person," not to the members. We pay the typist, not the typist's fingers. We honor the hero, not his eyes, hands, or feet. For we know actions belong to the person, not to his members. Think, then, of your every act when you act as a member of Christ's Mysti-cal Body. Think of your tiniest deed: sweeping a floor, making a bed, washing a dish, dusting a chair--they are acts of.the Mystical Christ! Can any assignment, then, be a cause of unhappiness? Do you see how this doctrine covers everything: Yourself, others, your works, your sufferings, your triumphs and defeats. Will you allow me one short example of how it works? Last 2anuary I was out of my monastery for the first time in thirteen years. 2ust what such a strange experience would mean to others, I do not know, but I do know that for me it was something in the nature of a "vision." I saw Christ. For over a month I saw Him suffer, agonize, and die in a hospital called St. Joseph's Infirmary. 319 M. RAYMOND "Review t:or Religious I saw Christ in old Brother Hugh whose sight was dim, hearing gone, and power of speech paralyzed. In him I saw Christ agonize as cancer gnawed his vitals away. I saw Jesus even more clearly in an infant of two months whose rapidly growing brain tumor would soon bow that head in death, and Innocence would once again have "given up the ghost" because of sin. I saw our suffering, sacrificing Savior in two nurses, one just about to graduate, the other a gradu-ate of two years, who, standing star-eyed and eager, ready for life, learned that they had better make ready for death, since creeping paralysis had made its first appearance in one and cancer of the lymph had doomed the other. From dawn to dusk and from dusk to dawn that hospital breathed for me, and it was the breath of Jesus Christ. For over a month I was witness to the Great Drama of the Redeeming as I saw Christ paying for sin in bodies that were His by right of baptism. I saw Salvation being won for the world; for that hospital appeared to me as a chalice and every pang of pain as so much blood being poured into it. How could I view it otherwise when I know that we are the "pIeroma of Christ" who are to fill up what is wanting to His Passion? (Cf. Col. ~:24.) . How could I or anyone else fail to see the crucifixion when I stood staring at bap-tized human beings on the cross? Yes, I saw Christ; for "we are His members'!" Do you see how easy it is? Do you see what a different outlook it gives, on life and all things in lif~, The late Archbishop Goodier, S.J., gave a formula for happiness in his brochure A More Excellent Wa~1. It is to "crawl in through the wound on Christ's side, go down deep into His Heart, then look out on the world and all things in the world with His eyes." Had we not the doctrine of the Mystical Body that formula might se~m impossible of fulfill-ment. How does Jesus look upon human beings? Does He not see them as either actual or potential members of His Body? Can't we see them in the same light? How does Christ see the "feeble" and "less honorable members"? St. Paul tells us. "Those that seem to be the more feeble members of the body, are more necessary" (I Cor. 12:22). Don't you see the utter impossibility of ever looking dgwn on anyone? of ever despising a single human being? of ever having a low or mean opinion of anyone who breathes? So long as I am Christ-conscious, I love; so long as I love, I am like God. The Archbishop's formula is possible of fulfillment, else God the 320 November, 1949 "WE ARE Ills MEMBERS !" Holy Ghost would never have commanded us through St. Paul: "Put ye on the Lord, Jesus Christ" (Rom. 13:14). Nor would He have told us to "Let this mind be in you which was also in Christ Jesus" (Phil. 2:5). Hilaire Belloc has rightly said, "A man is his mind." If we would be what God made us to be and our deepest instinct craves to be, we will acquire the mind of Jesus; for Dietrich yon Hildebrand stated truth truthfully when he said, "The essence of sanctity is transformation into Christ." Sanctity is made relatively easy, then, by the development of Christ-consciousness: for nothing is better calculated to work this transfo.rmation than the constant appreciation of the fact that "We are His members." There is not a true religious who does not long to "radiate Christ" pedectt~l. But that longing will be like the barren fig tree--a thing Of beautiful foliage but bare of fruit--until the Light of the World glows in the very core of our beings, until the last feature of.the Face iaf Christ is sealed into our souls, until every beat of our hearts synchronizes with the pulse of His great Heart. Baptism sufficed for incorporation in Christ, but it does not suffice for transformation into Him. No. For that we need to be im-mersed, absorbed, lost in Christ Jesus. All of which is possible by living the truth of the Mystical Body. But by living I mean living. Look!. There is not one of us who does not know that the life of Christ pulsates in the person of every-one who is in the state of grace; that down in the depths of those souls the Holy Trinity dwells; that thelight in their eyes tells the same tremendous truth as does the flickering flame of the Sanctuary Lamp: God is here. Yes, we all know that. .But how many of us live conscious of those facts? Which of us does not know that the Holy Ghost is the soul of the Mystical Body? that, being the soul, He is present "'totus in toto, et totus in qualibet parte'" ("entire in the whole, and entire in every part of the whole")? Who does not know that the soul elevates, unifies, identifies, and vivifies? But bow many of us make the appli-cations and draw the consequences? My fellow priest, my brother or sister in religion has been elevated to a dignity that astounds. He or she can not only be defined as a "creature composed of body and soul," but also may be described as "body, soul, and Holy Ghost!" He or she is more than human; has been made so by God the Holy Ghost. What respect, reverence, awe, and admiration I should have 321 M. RAYMOND ~evieu~ [or Religious for my fellow! But besides elevating, the soul identifies and unifies. The Holy Ghost unites all the cells of the Mystical Body to the Person whose Body it is. How close my fellow is to God! How close he or she is to me!. We know these mind-staggering truths. We even teach these marvels and mysteries to others. But how often do we live conscious of these facts? The rod of Aaron is in our hands. It is in beautiful flower. But we . May I suggest a plan whereby you can become wide awake to these joy-filled and joy-producing realities? Why not integrate your life by-means of this marvelous doctrine? Let your meditations for an entire year be on nothing but this wondrous truth. You know, M. Anger has proved in a masterly thesis that this doctrine is the white heart of the Kohinoor which is Dogmatic Theology. He shows that every light that leaps from those mahy facets has its origin in Christ who is the Light of the World. Our meditations should be on nothing that is not ioundly dogmatic. - But to make these meditations fruitful we needs must read. Thanks be to God, whole shelves can now be devoted to literature on the Mystical Body. After Anger-Burke one could read Emile Mersch, S.2., then John Gruden, and Edward Leen, C.S.Sp. Fol-low'these with Fulton Sheen, Raoul Plus, S.J., Daniel Lord, S.d., Carl Adam, and William McGarry, S.d.,--to name but a few. There is more than a year's reading matter for any religious, and reading that will make meditations throb. To integrate our lives we must add examen to our readings and meditations. Couldn't we spend a year--or even two--with this doctrine as our particular examen? The development of this Christ-consciousness would be a main objective. We could practice it in so many different ways: conscious of my own membership; of my neighbors; of all men; conscious of the soul of the Mystical Body throbbing in me--in others; conscious of the dignity and worth of my actions when done "through, with, and in Hfm." Variety would not be wanting and unity would be assured. If reading, meditation, and examen go together for a year promise a consciousness that will have you "looking out on the world and all things in the world with the eyes of Christ." I promise you an integration that will effect a transformation. I promise a happiness the world canfiot give"or take away. I am sure that most of you will see how this simplifies the spit- 322 Noaernber, 1949 QUESTIONS AND ANSWERS itual life since it is a system that includes all other systems. In it abandonment, trust, detachment, purity of intention, presence of God, union with the Divine Will are all contained. I cannot be Christ-conscious without being or having all the others. It is a system that will unify one's entire existence; for there is nothing that I can think, do, or say legitimately that cannot be thought, done, and said "through Him, with Him, and in Him." It is a system from which all movements derive and to which they'all lead; for what is the Liturgical Movement if it is not centered in the Mass; and what is the Mass if not the Sacrifice of the Mystical Body, as Pius XII has so insistently proved in his Mediator Dei. What is Catholic Action if not begun, continued, and ended through, with, and in Christ 3esus? That is why I have dared to offer the motto and to say: "Try it and see if it doesn't simplify, unify, integrate your life, and make you what God made you to be and what I long for you to be--verd happy!'" The rod is in your hand. It is flowerin!! Ques Jons and Answers What is to be thought about the followlncj statement which appeared in the pubffe press last August: "Plans for a profound reform . . . likely the most drastic the cloistered monasteries and nunneries have undergone since the Council of Trent ended in 1563 . . . are in an advanced stage ¯ . . and are planned for promulgation in 19S0. The reform is designed in large part to make inmates of cloistered convents more effective as agents of the Church in its current world-wide struggle." Lik~ so many newspaper reports concerning religious events, this one, while having a foundation in fact, is grossly exaggerated. For-tunately an answer to the above statement was given by Father Arcadio Larraona, undersecretary of the Sacred Congregation of Reli-gious, on August 22, 1949. He explained that there is no question of a vast reform of cloistered orders, but of certain mitigations, required by the ~xigencies of modern times. He mentions two such mitigations. Modern conditions require that a mitigation in. the rule of cloister be made to allow nuns to leave the enclosure for medical and dental treatment, and for similar purposes. Again,.in the after- 323 QUESTIONS AND ANSWERS Revieu~ [or Religious math of the war, some monasteries of nuns are literally starving because they can no longer support themselves aft they did before the war. In such cases the Holy See has advised a modification of the rule of enclosure to permit the nuns to engage in activities providing an income for the communities, such as conducting schools, orphan-ages, and the like. However, in such cases, the essentials of the con-templative life must always be maintained. Father Larraona also indicated that there exists a tendency toward confederating cloistered communities of religious women in countries where economic reasons or a reduction in the number of cloistered nuns indicate the need for such a trend. There is however, no ques-tion of any imposed reform, but the spirit of the autonomous insti-tutions is always considered and preserved. Such federations are on a purely voluntary and very limited basis. In conclusion Father Larraona explained that papal directives to religious institutes, urging them to organize their activities in accord-ance with the changes in the social conditions of the world, do not signify any impending reforms to be imposed by the Holy Father. May a Sister on nursing duty in a hospital wear a gold and silver graduation pin on the religious habit? Is this contrary fo article 67 of the Normae of 1901 which forbids ornaments of gold or silver to be included in the rel~glous dress? Let us first quote article 67 of the Normae in full before answer-ing our question. It reads as follows: "With the possible exception of a small and simple cross or medal of silver, no gold or silver orna-ments should be worn. In those ornaments which are allowed new images or inscriptions not as yet approved by the Church are not to be tolerated. Silk garments are not allowed, nor silk ornaments or others which betray vanity and cause complaints or laughter." Generally speaking, graduation pins are not to be worn by reli-gious women except on special Occasions such as alumnae reunions and the like, provided superiors think it well to let the Sisters iden-tify themselves as alumnae. It can happen in a hospital that graduate nurses are required to carry on their person some sign of identification. In that case the superior could allow the Sisters to wear their graduation pins. But no Sister should take it upon herself to wear such a pin without the permission of her superior. What was forbidden by the Norroae was 324 Nooember, 1949 QUESTIONS AND ANSWERS the wearing of ornaments as sucli, f~)r vanity's sake. The wearingof a graduation pin for purposes of identificationwould not come under that head. It may not be out of place Norrnae of 1901 were not laws a set of ideal constitutions for Sacred Congregation set up for constitutions submitted to it for article 67 of the Norrnae found tions during the course of the article 67 of the Norrnae, but as approved by the Holy See. here to remind our readers that the binding religious directly, but rather a religious congregation which the itself as a guide in approving new the approval of the Holy See. Thus its way into many sets of constitu-years. It obliges religious, not as an article of their own constitutions ~2-- Is there any ecclesiastical regulation that prohibits Sisters from holding the position of organist in parish choirs that have both men and women members.'; While there is no express prohibition to be found in the Code ot? Canon Law nor in the Councils of Baltimore, still anumber of diocesan statutes forbid Sisters to function as .organists in parish churches. To give but one example, Statute 184 of the Fourth Pro-vincial Council of Portland in Oregon (1934) reads as follows: "We forbid religious women to act as organists or choir directors, except in the case in which boys and girls still attending school make up the choir." Moreover, we think it is not in conformity with the general spirit of the religious life for a Sister to act as organist for a mixed adult choir and it may be a source of disedification to the faithful. In practice, no Sister should undertake to play the organ for a mixed choir of men and women without theexpress permission of the local ordinary and of her own higher superior. ---43-- May a religious teacher who has "class money" in his keeping, or extra-curricular funds, use these in whole or in part for personal reasons? Is his superior at liberty to give him such a permission? Or must such funds be used for the purpose for which they were collected, or for things to be used by the students for their betterment, such as charts, reference-books, and the I~ke? If we understand this question correctly, the "class money" 325 BOOK REVIEWS Review for Religious referred to is money that actually belongs to the class: not to the school as such, nor to the religious community. In o~her words, it is a common fund to which individual students have contributed with the understanding that the money be used for certain specific pur-poses. A religious superior has no power to give.permission to use such money for personal reasons; and neither the superior nor the teacher should use the money for any but the specified purposes unless the class freely consents to this. 1 oo1 Reviews THE DAY WITH JESUS AND MARY. By the Dominican Sisfers. Pp. 143. The Bruce Publishing Company, Milwaukee, Wisconsin, 1949. $2.50. This book seeks to help one develop a consciousness of God's presence during the day through recalling the fifteen mysteries of the Rosary. The hour from five to six is dedicated to the Annunciation, from six to seven to the Visitation, and so forth. At the beginning of each hour one offers his own work bf that hour in union with the work of Jesus and Mary suggested by the mystery of that hour. And with the discussion of each mystery, this book gives'a few biographi-cal facts about two saints (one Dominican and one other) who were outstanding in the virtue suggested by this mystery. For instance, upon awakening in the morning, one recalls the Annunciation and offers the coming hour in union with the joy of all the saints, espe-cially St. Dominic or St. Philip Neri, in the blessings of the Incarna-tion. The moral reflections are the standard ones, the saints chosen are appropriate enough, the style of writing very plain. The value of the book will lie in the appeal of the idea of dedicating each hour of the day to a mystery of the Rosary. For those to whom it does appeal it has a double advantage; it makes the Rosary a living thing, and it gives one a clear center or focus for his spiritual thought~ of that hour. For how many would such a plan work? The Holy Spirit has many ways of aiding our growth; one way of finding out whether any plan will suit me is to give it an honest trial. That God wishes us to recall His presence habitually, that He wishes us to model our lives upon the mysteries of the Incarnation, that the hourly recollec-tion method has worked for some--all this is clear. It: the number 326 Not~ember, 1949 BOOK REVIEWS is comparatively small, I think the chief reason is that the number of those who have made persevering effort to live in God's presence is also comparatively small. God certainly wishes all religious to have a spirit of recollection through the day; theref6re He wishes us to use what natural means we find at hand to develop this spirit. The end is valuable enough to urge us to try various means until we find one suitable to us. This book could help many in this searching. --2T. N. JORGENSEN, S.d. SHE WHO LIVED HER NAME. By Marie Rene-Bazln. Pp. 208. The Newman Press, Wesfm~nsfer, Maryland, 1949. $3.00. "The ways of Providence are, as a rule, of a marvelous sim-plicity, but they are made intricate by man's timidity and blindness. When, however, God finds a soul childlike enough to trust Him unflinchingly and eager to follow wherever He leads, He enfolds it in the unity of His plan and mirrors in its depths something of His unique simplicity." Thus opens the biography of the Foundress of the Helpers of the Holy Souls. Mary of Providence, or as she was known in the world, Eugenie Marie Joseph Smet, was born on March 25, 1825, at Lille, France. Reared in a good Catholic home, she was struck by two important teachings of the Church: Divine Providence and purgatory. A woman of action, an enthusiast and organizer, she was driven by a spiritual life dominated by these two truths to found a congregation which by prayer and suffering would make its principal aim the release of the suffering souls from purgatory. Fearful of illusion on her part, Eugenie set up several "signs" by which she would know that her plan was pleasing to God. Among them was that the Holy Father would send her his blessing on the venture, prior to the sanction of the bishop of the diocese. All the "signs" were fulfilled. The Cur~ of Ars, when asked his advice, told her to found the order whenever she pleased. On July 1, 1856, the Helpers of the Holy Souls had their motto, "Pray, Suffer, Labor" (for the souls in purgatory), their name, their motherhouse, and not much else. By" 1867, they .were landing in China to establish the Seng-Mou-Yeu house near Shang-hai. At the same time in Paris, Mary of Providence was suffering much. The Helper of the Holy Souls felt that she was being con-sumed by fire herself. While Prussian shells whistled over the house-tops during the siege of Paris, she lay dying of malignant cancer. ,327 BOOK NOTICES She had always had a dread of five things: leaving her family, founding a community, seeing her daughters in want, getting into debt, having cancer. "Well, by the grace of God," she said, "all five happened to me." The heroic foundress died February 7, 1871, at the age of 46. The author of the biography, daughter of the late novelist Ren~ Francois Bazin, has written the work carefully enough, quoting heavily from the d, iary and writings of Mary of Providence. One could wish, however, for the personality traits, the telling touches which make a holy person flesh and blood.-~R. A. RUDOLF, S.J. THE HAPPINESS OF HEAVEN. By a Father of the Soclefy of Jesus. Pp. 372. The Newman Press, Westminster, Maryland, 1949. $2.50. After. having been hidden aw~y nearly eighty years in convents, monasteries, and novitiates, this gem is now dusted off and presented once more for the enjoyment of the Catholic reader. The author, Father Isidore Boudreaux, was a master of novices in the Jesuit novitiate at Florissant, Missouri, but his name was withheld from most of the early editions. The present edition is planographed and is presented without revision of the original. Besides. discussing the essence of heavenly happiness, namely, the beatific vision, Father Boudreaux also answers many little questions of interest to the earthbound. Is there a social life in heaven? What will our bodies be like? Will all be equally happy? Answering these and many other queries, the author has covered practically all that we can know about the next life. The subject matter, due to the its very sublimity, is quite diffi-cult. Father Boudreaux witl~out abandoning sound theology has treated heaven in.a way that should make The Happiness of Heaveb required reading for all priests and religious, and a source of great comfort and courage to Catholic laymen.--M. HAGhN, S.J. BOOK NOTICES Fatima is truly of great importance to us today. The passage of the "Pilgrim Virgin" through our country has led many hundreds o.f thousands to a deeper consideration and understanding of this importance. Wherever the statue went, great crowds flocked to venerate it and to fulfill Mary's desires by confessions, Communions, Masses, and rosaries., One of the highlights of the trip was the. week at St. Meinrad's Abbey, Indiana. A detailed history of the careful 328 Noeember, 1949 BOOK NOTICES preparation for the week and of the complete success of the celebra-tion is given in the book FATIMA WEEK SERMONS. A sixteen page introduction by. the Abbot (Rt. Rev. Ignatius Esser, O.S.B.) tells of the pre!barations, of the handling of the crowd of 125,000 that attended, and of that crowd's devout spirit. The thirty-eight sermons given in the book are the Marian talks delivered during the week. They treat of Fatima and of the Marian virtues most closely associated with the Fatima message. These talks were given by thirty-eight different priests and naturally vary in value, but a judicious assigning of topics to the speakers kept repetition of thought to a minimum. This is a valuable book for one studying the history of the Fatima devotion and for one who plans any big Marian celebration. (St. Meinrad, Indiana: The Grail, 1949. Pp. 170. $1.00 [paper].) THE MYSTICAL ROSE, by Father Hubert, O.F.M.Cap., is a small book of scarcely more than pamphlet size treating of Mary's hidden beai~ty and love through a discussion of her fullness of grace, her virginity, and her divine maternity. The style is fluent and poetic, but the book is often repetitious and verbose with a wordi-ness that hinders rather than heightens clarity. Despite this fault of style, the book has merits which lead one to a meditative reading and rereading of many passages which tease one to further thought. (Westminster, Maryland: The Newman Bookshop, 1948. Pp. 79. $1.75.) FAITH AND A FISHHOOK, by Sr. M. Charitas, S.S.N.D., is a book of thirteen chapters presenting in chatty style selected anecdotes from the lives of our Lgrd, eleven saints, and the Archangel Raphael. "It is unfortunate that the author attempts to attract youthful readers to the religious life by telling them that this life "asks far less sacrifices than any other state"! In fact, the religious life is so easy that "it takes huge courage not to become a religious" (p. 122). Not only are such statements false, but they are apt to dissuade, rather than to encourage prospective postulants. (Milwaukee: ~Fhe Bruce Pub-lishing Company, 1949. Pp: ix q- 164. $2.50.) HOT EMBERS, by Sister M. Charitas, I.H.M., devotes most of its short twenty-eight chapters to narrating and devoutly commenting on various episodes of our Lord's Infancy, Passion, and Resurrection. A special section makes observations on the lives of St. Theresa of .329 Book NOTICES Review for Religious Lisieux, St. Theresa of Avila, St. John of the Cross, St. Angelus, Simon Stock, Elias. The remaining chapters treat of the Scapular Feast, the Good Shepherd, the Blessed Sacrament, the Sacred Heart, and the Feast of the Immaculate Hea.rt of Mary. (New York: The Scapular Press, 1948. Pp. 205. $2.75.) LITURGICAL ~VIEDITATIONS (Volume I: From Advent to the Ascension; Volume II: From Ascension to Advent), by the Sisters of Saint Dominic, Adrian, Michigan, provides daily meditations for an entire year. Each is in some way connected with the liturgy of the day. Three short points tie Scripture, meditations, and Mass together. The Sanctoral Cycle is naturally devoted to the Saints and. Blessed of the Order of Preachers, as. the work was originally intended by the anonymous writers for the members of their own Order. (St. Louis: B. Herder Book Company, 1949. Pp. viii + 533: 479. $10.00 [set].) THE CURE D'ARS, by Abb~ Francis Trochu, is a reprint of the "standard" life of the great Cur~. The author drew upon the volu-minous records of the process of canonization for his. material. The life was done into English by Dora Ernest Gra.f, O.S.B., and was first published in 1927. As hagiography it is in the older analytical style with the saint's every virtue described in its own chapter. This is "bad" for the plot--but the wh6le plot here is the boundless love of God. (Westminster, Maryland: The Newman Press, 1949. Pp. xxiii -ff 586. $5.50.) TRANSFORMATION IN CHRIST, by Dietrich yon Hildebrand, will give many a new self-knowledge, a new surehess, and some "know-how" in their efforts at Christlikeness. The book has a solid, earnest, inspiring message for all who admit that "before all else, it is necessary for us to grasp the 'height, breadth, and depth' of our vocation, and fully to comprehend the message of the" Gospel which invites us not merely to become disciples of Chris't and children of God, but to enter into a.process of transformation in Christ." The somewhat technical vocabulary of the book will at times make heavy reading for those who have not enjoyed the opportunity of a classicaI education or philosopical training; but