Suchergebnisse

Issue 49.1 of the Review for Religious, January/February 1990. ; R~\'u!w ~:~R Rt~u~aot!s ( ISSN OO34-639X ) is published bi-monlhly ai St. La~uis University by the Mis-souri Provinc¢ Edu~.'ational Inslilulc of the Soci,.Zly of.lcsus: Editorial Office; 36OI Lind¢ll Blvd. Rm. 4214: St. Louis. MO 63 IOg-3393. S¢cond-class postage2 paid at St. U~uis MO. Single copies $3.50. Subscriptions: United Stal¢.~ $15.00 I'or one .,,'ear: $2g.00 for two years. Olher countries: US $20.00 for on~ .vear~ if airmail. US $35.00 per )'car. For subscription orders or chan~¢ of address. write: Rl~\'ll~\V i:tm R~il.l(i~vs; F'.O. Box riO'70; Duluth. MN 55gO6. POSTMASTER: Send address changes to R~:\'l~:w vor R~:l.~{:l~nls; P.O. Box 6070; Duluth, MN 55806. I)avid L. Fleming, S.J. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.,J. ,Jean Read Mary Ann Foppe Editor Associate Editor Contrib.ting Editor Advisor\" Board David J. Hassel, S.J. Sean Sammon, F.M.S. Mary Margaret Johanning, S.S.N.D. Wendy Wright, Ph.D. Suzanne Zuercher, O.S.B. Jan.ar\'lFebrttarv 1990 Volume 49 N.mber I Manuscripts, Imoks fiw review and correspondence with the editor sho(dd be sent to w~a R~:u~;~o~s: 361)1 I,indell Blvd.: St. I,ouis. MO 63108-3393. Correspondence about the deparlmenl "Canonical Connsel'" should he addressed to Rich-ard A. Hill, S.J.; J.S.°I:B.: 1735 I,eRoy Ave.: Berkeley, CA 94709-1193. Back issues and reprints should be ordered from RF:\'u~w voa RF:L~;~US; 3601 I,indell Blvd.; St. I,ouis, MO 63108-3393. "'O1.11 of prinl" issues are availahle from University Microfilms International; 300 N. Zeeb Rd.: Ann Arbor. MI 481116, A major portion of each issne is also availahle on cassette recordings as a service for Ihe visually impaired. \\'rile Io the Xavier Sociely hw Ihe Blind; 154 Easl 23rd Street: New York, NY I0010. Review for Religious Volume 49, 1990 Editorial Offices 3601 Lindell Boulevard, Room 428 Saint Louis. Missouri 63108-3393 David L. Fleming, S.J. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Mary Ann Foppe Editor Associate Editor Contributing Editor Assistant Editors " REVIEW FOR RELIGIOUS is published in January, March, May, July, Septem-ber, and November on the twentieth of the month. It is indexed in the Catholic Periodical and Literature Index and in Book Review Index. A microfilm edition of REVIEW FOR RELIGIOUS is available from University Mi-crofilms International; Ann Arbor, Michigan 48106. Copyright© 1990 by REVIEW FOR RELIGIOUS. A major portion of each issue of REVIEW FOR RELIGIOUS is also regu-larly available on cassette recordings as a service for the visually im-paired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. PRISMS. As we begin our forty-ninth volume, there are some additional names found on our inside cover editorial masthead. Although our readers may be familiar with the members of our Advisory Board from their writings or from conferences or workshops, I want to take this opportunity to intro-duce each one of them. Father David Hassel, S.J., with his doctorate in philosophy from St. Louis University, has taught university courses in the philosophy of hu-man nature, God, Augustine, and secularization for twenty-seven years. He has written four books on prayer (Paulist Press) and two on Chris-tian philosophy of education and of love (Loyola University Press), along with some nine articles for REVIEW FOR RELIGIOUS. He currently is a writer-in- residence at Loyola University in Chicago, Illinois. Sister Mary Margaret Johanning, S.S.N.D., is presently chancellor of the Jefferson City, Missouri diocese. From 1977 to 1987, she served in Rome as general superior of the School Sisters of Notre Dame, and from 1971 to 1977 as provincial councilor of the St. Louis province. With her doctorate in theology from Marquette University, she has lec-tured on topics of theology and spirituality, and has been involved in giv-ing retreats and spiritual direction. Brother Sean D. Sammon, F.M.S., is provincial of the Poughkeep-sie Province of the Marist Brothers and also serves as president of the Conference of Major Superiors of Men. He worked for nine years at the House of Affirmation, serving most recently as Clinical Director. With three books and a number of articles published, his most recent contri-bution is Alcoholism's Children: ACoAs in Priesthood and Religious Life (Alba House). With his doctorate in psychology from Fordham Univer-sity, he lectures on topics of adult development among religious and priests, sexuality and intimacy, and addictive behavior. Wendy M. Wright, with her doctorate in theology from the Gradu-ate Theological Union in Berkeley, currently teaches theology at Creighton University. She has taught at University of California at Santa Barbara, Weston School of Theology in Cambridge, and Univeisity of Nebraska at Omaha in the fields of history of Christian spirituality, his-tory of religions, and family spirituality. Among her publications are Sa-cred Dwelling: A Spirituality of Family Life; Francis de Sales and Jane de Chantah Letters of Spiritual Direction (with Joseph F. Power); and 3 4 / Review for Religious, January-February 1990 Bond of Perfection: Jane de Chantal and Francis de Sales. She and her husband, Roger Bergman, who is director of New Covenant Justice and Peace Center, have three children and live in Omaha, Nebraska. Sister Suzanne Zuercher, O.S.B., holds a master's degree in clini-cal psychology from Loyola University of Chicago and is a licensed psy-chologist in the state of Illinois. She has worked as a school psycholo-gist, university campus minister, and for twelve years as staff member and co-director of the Institute of Spiritual Leadership of Loyola Univer-sity, an international program training men and women for spiritual lead-ership as companions for those on the spiritual journey. She has offered workshops throughout the United States and Canada as well as in Japan, Hong Kong, and Indonesia. As a member of the Benedictine Sisters of St. Scholastica Priory, Chicago, she has served as first councilor and is presently community secretary and formation directress, a position she also held for six years in the 1970s. As editor, I am delighted to welcome these members of our Advi-sory Board. With their broad experience, learning, and publishing skills, they give promise of providing Rzvmw FOR Rzt.~c~ot~s with future direc-tion and creative imagination as we look toward the Church of the third millennium. David L. Fleming, S.J. Challenges Facing Active Religious Today Sally A. Kenel, D.W. Sister Sally Kenel, D.W., can be addressed at St. John's University; 300 Howard Avenue; Staten Island, New York 10301. Iduring the summer of 1988 I participated in the General Chapter of the congregation to which I belong, the Daughters of Wisdom. Since we are an international group with our generalate in Rome, the meeting was held at a large house specially equipped for chapters in the lake district out-side of Rome. There were many adjustments to make: some as basic as climate, language, and food. However, it was only after we had been meeting for about a week that I realized that even more significant than these was the overall adjustment in lifestyle. We followed a strict schedule which centered around our Eucharis-tic celebration and our Marian prayer in common. The casa at which we met was quite far from the nearest town. Moreover, the doors of the house as well as the gates of the property were locked at 9:30 P.M. and reopened at 8:00 A.M. On the several occasions I absented myself from the common meals, questions about the state of my health indicated that I had been "missed." In my initial processing of this experience, I com-pared being at the general chapter to being in the novitiate. However, as our discussions at the chapter centered on the mission of the congregation and the lifestyle of a religious today, I realized that even as we talked about community life in an active religious congrega-tion, we were living a monastic lifestyle. This insight served as the cata-lyst for this article in that it stimulated my reflections on the active as opposed to monastic lifestyle, and the challenges facing post-Vatican II active religious. Review for Religious, January-February 1990 The Active Religious Life Almost twenty five years ago, the Second Vatican Council in its "De-cree on the Appropriate Renewal of Religious Life," stated that such a renewal involved two simultaneous processes: "(1) a continuous return to the sources of all Christian life and to the original inspiration behind a given community and (2) an adjustment of the community to the changed conditions of the times."~ In the years which followed, our con-gregation, like so many others, took these words of Vatican II to heart and with much prayer, soul searching, discussion, and, at times, painful confrontation, engaged in the renewal of our congregation. The result of our efforts was the declaration that for us mission is primary. In other words, on the continuum which runs from contemplative to active relig-ious lifel we clearly situated ourselves near the latter. In so placing ourselves, we joined with other congregations in liv-ing religious life in a way that George Aschenbrenner has distinguished from contemplative life in six main ways. (!) Ministry is the primary de-termining influence for the community. This being the case, then (2) a certain flexibility is necessary in order to be able to deal with the de-mands' of ministerial activities. However, such a life may become scat-tered; therefore, (3) discernment is needed if religious are to find, be with, and serve God through their works. Since the purpose of the con-gregation is to be sent in mission, (4) mobility and availability are key elements of an active spirituality, and correspondingly (5) an apostolic form of prayer should characterize active religious. Finally, (6) the com-munity must be marked by a unity which goes beyond physical presence to a unity of mind and heart.2 Although active congregations have done much to make these char-acteristics vital dimensions of their lives, certain of these areas continue to challenge. Frequently the challenge they offer is a subtle one. While religious are engaged in evaluating their ministries and strategizing to in-culturate the gospel message and values, other aspects of active religious life may be neglected. It is these areas which continue to challenge re-ligious, and at times provide the fodder for those who endorse a return to a more traditional lifestyle. Assuming that participation in the mission of the Church is primary for active religious, and that our efforts at renewal in this area are con-stant, a whole variety of questions arise. For example, when we focus our efforts on mission what happens to community? Does it remain one of the marks of religious life, or do we abandon it and become secular institutes? As our communities become smaller and our works less insti- Challenges Facing Religious Life / 7 tutionalized what happens to "local superiors"? If they are no longer needed as administrators, who fills the mentoring roles which they tra-ditionally held? What is an apostolic prayer life? Can unity of heart and mind extend beyond the borders of a particular country or culture to form an international bond? The fact that these questions are spin-offs from the primary question of ministry in no way diminishes our responsibility to respond. As ac-tive religious we need to grapple with these issues to see where the Spirit is leading us today. It is to reflection on these questions that we now turn. The Challenge of Community Living The Vatican document, "Essential Elements in the Church's Teach-ing. on Religious Life," states that: The style of community life itself will relate to the form of apostolate for which the members have responsibility and to the culture and soci-ety in which this responsibility is accepted. The form of apostolate may well decide the size and location of a community, its particular needs, its standards of living.3 This statement clearly indicates that a community lifestyle is the norm for religious, and recognizes that local communities can and must take a form appropriate to the needs of the apostolate. As simple as this may seem, any one who tries to live in community with people who engage in a variety of ministries knows that the reality is quite complex. People come to community with a variety of expectations. Some use the family as the model for community life. Although the sharing of re-sources that community life demands may well be similar to that of a fam-ily, there are also differences. Some people expect to find in community the security of a parent-child relationship where they may relax in de-pendence or dominance depending on their personalities. Others ap-proach community as a sorority or fraternity and expect that community will provide them with a group of congenial companions with whom they may spend their free time. Others look on community as a shelter, a place to come home to after a hard day's work. Sitting quietly in front of the TV is their idea of a pleasant evening together. For still others, a "bed and breakfast" model of community is the ideal. Ministerial ob-ligations, dinners with friends, shopping, visits to a health club, and so forth, indiscriminately keep a person busy every evening. By so limit-ing the time spent with the group, a person is able to avoid the give-and-take which life in community ordinarily demands. At least in part, all these expectations show a response to the com~ Review for Religious, January-February 1990 mon life that was the norm for religious communities prior to Vatican II. At that point in time, a good community was one whose main attrib-utes were regularity, order, and discipline. Vestiges of this ideal remain and constitute the basis for the expectations of some religious today. On the other hand, there are religious whose expectations of community have their roots in reactions against a common life. The result is a ten-sion which is expressed by clusters of people around the pole of group orientation in opposition to clusters of people around the pole of indi-vidual orientation. Attempts to address such tension on the practical level has led to such practices as interviewing prospective members of a local community in order to examine mutual compatibility. Although such testing may lead to a more peaceful life together, it fails to address the basic issue of the value of community itself. Why do active religious live in community? One way to respond to this question is rooted in Johannes Metz's understanding of religious congregations as "the institutionalized form of a dangerous memory within the Church."4 The community life of an active religious congregation, then, recalls the enthusiastic union of the early Christians described in the Acts of the Apostles: "The community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common" (Ac 3:32). These early Christians had grasped the notion that God is community, the Trinity, and gave witness to this belief through their life together. Thus, the community life of active re-ligious today serves as a protest against the excessive individualism in today's society and bears witness to the fact that to be is to be in rela-tionship. Reflection on the value of community does not immediately solve all the problems connected with the living of community today. However, it does provide the context in which religious can explore the particulars of community life. By locating the value of community in witness, the notion of community for the mission of the Church is reaffirmed. Thus, the challenge for active religious is to find ways of being together in com-munity which facilitate the ministries of each member, and at the same time proclaim the interdependence of all people. The Challenge o1' Mentoring Several years ago when I was a member of our community's forma-tion team we spent a great deal of time reflecting on where to send our ne~,ly professed sisters. Although ministerial opportunity was our pri-mary consideration, we quickly became involved in the question of vi-able community situations. Where were there sisters who would be open Challenges Facing Religious Life to sharing their lives with the temporary professed whose experiences were so different? Where were there sisters who could and would serve as mentors for these women? In general, we found a reluctance on the part of older sisters to become involved in a mentoring relationship. In pre-Vatican II days this problem did not exist. The local superior was responsible for all the sisters in her house, and she was expected to pay particular attention to the integration of the temporary professed into the community. Thus, the formation begun in the postulate, novitiate, and juniorate was continued by the superior in the house to which a sis-ter was assigned. In addition, regular personal meetings with the supe-rior often served as spiritual direction. Today active communities are smaller and less structured. Often, the group is not uniformly involved in a particular ministry. Joined to the emphasis on the personal respon-sibi! ity of each member, these factors have contributed to the demise of the role of local superior. In their place we find the "communicator" or "contact person," that is, someone within the group who accepts re-sponsibility for communication with the provincial leadership, and so forth. However successful such communication may be, this redefinition of task may leave the mentoring role which the superior formerly filled empty. Such a lack not only deprives new members of receiving the tra-ditions of the community, but also raises the question of whether the adult crisis which Erikson describes as Generativity vs. Stagnation is be-ing successfully negotiated. Although some may claim that their minis-try outside the congregation commits them to involvement in establish-ing and guiding the next generation of Christians, the responsibility of passing on the charism of their particular group cannot be ignored. However, some will argue that the religious life of today bears little resemblance to the life to which they committed themselves. They con-tend that they cannot be expected to pass on the tradition because they themselves do not know what has happened to it. Take daily Eucharist, for example. They consider it a must, and yet newer members of the com-munity do not share the depth of their commitment in this area. How can they be expected to pass on the tradition to those whose values are judged not only different but inferior? What these people fail to realize is that generativity demands the pass-ing on of the tradition, in this case the charism, and not one particular time bound expression of it. Their nostalgic reminiscences of the "good old days" when community members did everything together are but signs of their own stagnation. The challenge for active religious is to re- Review for Religious, January-February 1990 alize that the process of renewal set in motion by Vatican II is an ongo-ing one. It demands the frequent return to the charism, and the contin-ual search for appropriate expressions of the charism. The refusal of men-toring roles in a congregation may indicate that it is time to examine the charism again with the hope of identifying its core values so that these values in turn may be passed on. It may also be time to view the charism as a gift to the whole Church, not merely to a particular congregation. This opens ihe way to redefining membership to include associate mem-bership and other forms of affiliation with a congregation. These new forms of membership in turn raise anew the challenge of mentorship. The Challenge of an Apostolic Prayer Life The need for prayer in the life of a religious is often likened to a car's need for gasoline. Unless one gets the tank filled periodically, the car will not continue to run. One immediately makes the connection with the need for religious to take time to become filled with God. Today's re-ligious seem very much aware of the need for periodic retreats and pro-longed periods of prayer. However, another automobile analogy can be made. It is not only gasoline in the engine that keeps a car running. While the car is going the battery must be constantly recharged by the ¯ alternator or else the car cannot continue to run. Thus, besides setting aside more extended periods for prayer, an apostolic prayer life calls for continual prayer in the midst of activity. But, how does one "pray always?" (Lk 18: I). The temptation is to claim that one's work is prayer. However, in such a simple equation, both work and prayer lose something. A brief reflection on Eucharist may help to bring the relationship between prayer and work into sharper focus for the active religious. Eucharist involves three basic movements: thanksgiving, memorial, and invocation. At Eucharist we give thanks to God in Jesus' name for all the good things--be they as general as creation, and redemption, or as particular as specific moments of grace. We remember the death and resurrection of Jesus, the "dangerous memory" par excellence, a mem-ory which promises freedom for all. We implore the Holy Spirit to make our gifts holy and to transform ourselves as well. Notice, however, that this is not the prayer of an individual, but rather we thank; we remem-ber; we invoke. The Eucharist teaches us that prayer is not merely a dia-logue between a person and God, but rather that Christian prayer is com-munal. Moreover, Eucharist does not end when one leaves the church. As the poe~n by R. Voight makes clear, in our work we do Eucharist. Con- Challenges Facing Religious Life sider, one verse: He was old, tired, and sweaty, pushing his homemade cart down the alley, stopping now and then to poke around in somebody's garbage. I wanted to tell him about Eucharist But the look in his eyes the despair on his face, the hopelessness of somebody else's life in his cart, Told me to forget it. So I smiled, said "Hi"--and gave him Eucharist.5 This brief reflection on Eucharist points to the dynamic relation be-tween prayer and work in the life of the active religious. Prayer as en-gagement in contemplation is not an individual activity, but rather, no matter how personal, is also communal. Our communion with Christ is a communion with the Body of Christ as well. This sense of communion finds expression in prayer not only as the context out of which one prays but also in the form of prayers of petition, and through such expression communion is enhanced. In turn, this sense of unity with others demands expression in our ministry. Our union with Christ urges us to a life of service. Thus, an apostolic prayer life does not exist alone, but only in conjunction with a prayerful apostolate. The challenge of an apostolic prayer life is to develop a prayerful approach to ministry so that prayer and work are viewed as different forms which our efforts towards true communion take. The Challenge of Internationality We live in a time when distances between places have been reduced drastically by improved means of communication and transportation. We live in a time when the condition of the very planet on which we live challenges us to recognize our interdepeiadence. Simultaneously, how-ever, today's religious are encouraged to adapt their style of life to the demands of their specific apostolates and to the culture in which they live. In trying to make such adaptations, religious tend to emphasize the needs and demands of the local church and the local community. Al-though such a focus is important, at times it can be isolating, and can raise the question of what it means to belong to a larger group, be it prov-ince or international congregation. In other words, if we have more in common with other religiou~ living and working in similar situations than we have with other members of our own congregation, why belong to Review for Religious, January-February 1990 an international congregation? Responses to questions such as these hang on the value which one places on the charism of a congregation. Is the charism an adequate ground on which bonds strong enough to extend across continents yet flex-ible enough to allow for cultural diversity can be built? Or to put it an-other way, does sharing the past, being a community of memory, so ori-ent us that we engage in the here and now not only with enthusiasm, but with the realization that our here and now is but a part of the total pres-ent reality? Moreover, does being a community of memory so orient us towards the future that we face it with hope not only for ourselves, but for all people, for the world? The potential of the charism of a congregation to enable bonding needs to be developed and made concrete. In recent years such develop-ment of the charism in active congregations often has taken the form of a mission statement. However, the mission statement itself can remain purely theoretical unless we begin to share the stories of how this state-ment is enfleshed in the specific ministries of religious in different cul-tures. Without such interpersonal and self-disclosing communication, true bonding within the congregation will not occur~ and the potential for challenge and affirmation on an international level will remain unde-veloped. International bonding built on the principles of interpersonal and self-disclosing communication stands in stark contrast to a hierarchical model of bonding. In the former, the general administration is charged with fa-cilitating such communication as opposed to serving as the bond of unity in the congregation. Each member shares the responsibility of preserv-ing and strengthening the bonds of congregational unity. Furthermore, each member shares the responsibility for creating new bonds through her sharing of the concrete form the charism takes in her life and minis-try. In other words, the local community and the local church need not become less important to the individual religious, but each one must come to the recognition that there are other local communities and other local churches where needs and attempts to meet these needs are quite different from one's own. Moreover, the full meaning of one's local church and local community can be found only in relationship to the uni-versal Church and the congregation. A religious congregation as a visible, identifiable group of people within the Church serves as a model of the Church. A non-hierarchical understanding of the internationality of a congregation can function as a symbol of grace for the larger community. As such it refuses to allow Challenges Facing Religious Life the universal Church to be understood as the Vatican, but recalls the Pauline understanding of universal Church as the communion of local churches. At the same time, the internationality of a congregation refuses to allow a local church to consider itself an autonomous subdivision of the universal Church. The internationality of a religious congregation calls the Church to recognize that it is at once local and universal. However, a religious congregation can function as a symbol of grace for the Church in this way only if it itself is truly international. In other words, the challenge of internationality for a religious congregation is much the same as it is for the Church--to realize that it is at once local and universal. On the practical level, this becomes the challenge of es-tablishing, maintaining, and enhancing personal, self-disclosing commu-nications. Conclusions If the chosen priority of a religious congregation is the mission of the Church, then this priority will have ramifications on all of life. The challenges facing active religious today flow from this primary commit-ment to ministry. Moreover, the challenges which we examined in this article all seem to have a common thread--that of recognizing oneself as living in relationship. Whether one examines the quality of local com-munity life, the continuation of a congregation and its values through men-toring, apostolic prayer, or internationality, the central challenge is to a life of interdependence. In other words, the ideal of the "rugged indi-vidual" has no place in active religious life. Since many of us have cul-tivated this ideal in order to survive the past two decades in religious life, the challenge to live interdependently is one that strikes at the heart of our hard won "freedom." On the other hand, interdependent living and dependent living are not synonymous. Interdependency demands that we take responsibility for our own lives and at the same time realize that we are part of an intricate web of relationships. Insofar as religious are able to meet the challenges of interdepend-ent living, they in turn will become challenges to others--to the Church, to the nationalistic spirit of governments, to a consumerism which has no regard for non-human life, or the environment. In this way, active religious will serve as symbols of grace, reflecting to all the community of God. NOTES "Decree on the Appropriate Renewal of Religious Life," in The Documents of Vati- Review for Religious, January-February 1990 can H, ed. Walter M, Abbott, S.J., p. 468, no. 2. 2 See "Active and Monastic: Two Apostolic Lifestyles," REVIEW FOR RELIGIOUS Wol. 45 (1986): pp. 653-668. 3 Origins 13 (1983) p. 136, no. 21. 4 Followers of Christ (New York: Paulist Press, 1978), p. 12. 5 As quoted in Morton T. Kelsey, The Other Side of Silence (Paulist Press, 1976), pp. 276-278. The Challenge God, can you wrap your arms around me, hold me tight and tell me that you love me? Jesus, as my lover, can you really do that? Spirit, can you fulfill the need I feel . . . to be touched, squeezed, loved? Make love to me, God, can you do that? Whisper in my ear, Jesus, can you? Tell me You want me as well, Spirit, is that possible? Am I not to be human anymore? Am I not to feel desire? Am I not to remember or imagine? I imagine his pain as the nail broke through his flesh. I remember the words he screamed at his death. My heart is full of desire for him. I am human--so was he. He came to gather us for his Father. He wants me. He whispers to me everyday and makes love to me with every breath I take. He touches me, squeezes me, loves me. Yes, Lord. My God. I believe. I feel your arms engulf me-- Hold me tighter, Lord. I love you, too. Elaine Laws A.S.C. Affiliate Lay Volunteer Liberia, W. Africa Enlarging Perspectives for the Future of Religious Life Shaun McCarty, S.T. Father Shaun McCarty, S.T., teaches in the Washington Theological Union and is a staff member of the Shalem Institute for Spiritual Formation. His address is Holy Trinity Mission Seminary; 9001 New Hampshire Avenue; Silver Spring, Maryland 20903. ~l~s we approach the last decade of this century, religious find themselves deeply concerned with and uncertain about the future. The crisis facing religious (mainly in the United States and in western Europe) is marked by a decrease in vocations, an increase in median age, and a growing com-plexity of ministerial needs. Many are experiencing either sadness, fear, anger, helplessness, hopelessness, or some combination of the above! The causality (which I would not pursue at length here) is complex. In addition to a history of change that has marked the evolution of reli-gious life, there are theological reasons for the present crisis such as Vati-can II's accent on the universal call to holiness; pastoral ones such as ex-panding possibilities for dedicated service for laity; and cultural ones such as delayed maturation leading to difficulties for young people in mak-ing lasting commitments. People have different ways of dealing with crisis. One can choose (a) to deny or ignore it with a cockeyed optimism; (b) to blame it on the wrong causes or people; (c) to hanker after "the good old days" (that are yet to come!); (d) to become immobilized and depressed by a fatalis-tic cynicism; (e) to engage in narcissistic introspection and breast-beating; (f) myopically to limit one's perspective or to focus on the wrong issues. None of these alternatives is constructive. My contention is that religious life is in transition and that we need 15 Review for Religious, January-February 1990 a strategy for living in a transitional period. As a first step in developing such a strategy, I would suggest enlarging one's perspectives so as to face the future with hope. By "perspective" I mean the scope or hori-zon of a person's or a group's vision whereby one is enabled to perceive context, allowing for a sense of proportion and within which one can fo-cus attention and energy. Context enables one to see something in its re-lationship rather than in isolation. This, in turn, allows it to be seen in proportion to its real significance. Within proper context, one can then choose to focus on the right issues. It is also my contention that, though painful, crisis bears potential for growth. "Crisis" literally means being presented with a situation de-manding decision. The word for discernment in Greek is diakrisis, that is, "a sorting out." It is that "sorting out" that I would like to address. As all Christians, religious have a responsibility to discern the signs of the times in the process of making decisions for the future in a spirit of hope for the coming of the kingdom. So the question is: What help is available in reading the signs of the times that are pertinent to what has always been a changing shape of religious life? My task is to try to provide some perspectives that might enable a hopeful reflection on what we can expect and prudent decisions about what we can do to help shape the future. I will attempt neither to predict nor will I presume to play the prophet. Rather, I will explore some mean-ings and pose some questions that might hopefully expand and deepen perspectives in sharing responsibility for the future. Some Meaning to Broaden Perspectives I would suggest five key areas where broader and deeper perspec-tives might be profitably pursued. They include: (I) the primacy of the kingdom (or reign) of God; (2) a mature grasp of and love for the Church as "Catholic"; (3) membership in interdependent religious community; (4) different approaches to and notions of the future; (5) the cultivation of a mature sense of Christian hope and trust. The Primacy of the Kingdom (or Reign) of God Kingdom (or reign~ of God is a symbol used to convey the mystery of the corporate vision or dream for the future that energizes Christians for involvement in the present. It is the large perspective that embraces all the others. It summarizes the mission of Christ now shared by all. God's reign is already breaking through and manifest by those liv-ing the beatitudes which results in fruits of the Spirit such as peace, jus-tice, mercy, forgiveness, reconciliation, unity, and love. Obviously these Enlarging Perspectives values of the kingdom are not the exclusive property of any group within the Church or even of the Church itself. A Mature Grasp of and Love for the Church as "Catholic" The Church, though not co-terminus with the kingdom, is a commu-nity of disciples called together in Christ to be a visible body united in belief, discipline and worship in service of the kingdom. It is important to remember that the beginnings of the Church (which we continue to remember) were marked by "upper room experiences" where Jesus washed feet as a prelude to Eucharist and where the Holy Spirit descended upon disciples who had gathered in fear and confusion to be empowered for the mission of proclaiming the Good News of the kingdom. "Catholic" is a designation that indicates the universality of the Church's scope; its quest for unity, yet respect for differences; its inclu-siveness of peoples and cultures; and its ability to recognize and to re-spect kingdom values wherever they are found. The term "Catholic" is opposed to insular, parochial, provincial, or sectarian attitudes. A mature love for the Church means accepting her in both her graced and flawed condition; being faithful to her in attempting to personalize the institution as others experience Church in our ministry to them; and working prophetically from within the perennial tasks of renewal (begin-ning with ourselves!). Membership in Interdependent Religious Community Religious life is an ecclesial way of living a vowed Christian life in community for the sake of the kingdom. It is both charism and institu-tion. As charism, it is a gift of the Spirit to the Church through the in-spiration of a founder. As institution, it is structured according to a rule of life or constitution approved by the Church. Though both charism and institution are important elements to be kept in poised tension, I would suggest that sharing in the charism is morevital to membership than par-ticipation in its institutional structures. It is even a deeper bond than af-fective ties with other members. By membership I mean how, where, and when one experiences a sense of bel6nging to or connectedness within a group. I would also suggest that today, more than ever before, members and communities are called to greater interdependence both within the com-munity and with other groups. By "interdependence," I mean mutual dependency in co-responsible fashion as opposed to an unhealthy inde-pendence or dependence. Review for Religious, January-February 1990 Different Approaches to and Attitudes towards the Future "Future" refers to that aspect of human history not yet fully here except in seed and about which little can be known with certainty, but for which there is responsibility for human choices in the present. There are different attitudes about the future. Some hold that history continues to repeat itself and that managing the future means knowing the past. Others think changes are going to be so radically different in the future that it is senseless to look at the past. There are others still who feel that, as the present has emerged in continuity with the past, so the future will be both creative and new, but will emerge in continuity with the past and present. I believe the latter is more in keeping with the notion of Divine Provi-dence. As a matter of fact, the Latin root of "providence" is "pro vid-ere" which means literally "to see with" or "to see for"--implying the use of dynamic memory in looking at the past, creative imagination in looking at the future, and collaborative action in the pres.ent. Thus Di-vine Providence may be viewed, as God calling creatures to be co-responsible for and to collaborate with the Spirit in shaping the future. There are different kinds of futures including: (a) possible, that is, what could happen limited only by the scope of imagination; (b) prob-able, that is, given current trends, what is likely to happen; (c) prefer-able, that is, what should happen determined by a value system; and (d) plausible, that is, what can happen by attending carefully to the other kinds of futures. I would suggest that, in helping to shape the future, we need to explore the possible, assess the probable, assert the preferable, and attempt the plausible. The Cultivation of a Mature Sense of Hope and Trust By hope I mean trustful expectation for the future, born of faith in promises of the more to come. Just as with faith, I believe there is a first and second naivete of hope. In faith development, what begins initially as an unquestioning and naive faith, after a period of doubt and questioning, can grow into a more critical and mature faith marked by a second naivete. A similar develop-ment can happen in regard to a naix, e hope. An Eden-like expectation of absolute assurance can be shattered by an act of betrayal (real or sup-posed, conscious or unconscious). If the person thus "betrayed" can for-give and effect reconciliation with the event of betrayal, then that per-son can grow to a more mature trust (second naivete) which includes the possibility and risk of further betrayal. I would submit that people can experience corporate as well as individual betrayals, that is, betrayal by Enlarging Perspectives a renewed Church or changed religious community. Some Questions to Enlarge Perspectives (1) Perspectives of kingdom and Church Are we "catholic" enough in our notion of Church? How much do we perceive Church in the first person plural? Do we view both institu-tional and charismatic elements in the Church as interdependent, minis-tering in mutual dependency rather than as competitors or adversaries? As different (and often differing!) individuals and groups in the Church, can we transcend personal and intramural agenda by focusing on king-dom priorities? Does our grasp of Church embrace a missionary dimen-sion as necessary to its fullness? In carrying forth the mission, do we see evangelization as a two-way street, a dialogue in which we need to lis-ten to learn as well as to proclaim to teach kingdom values? Do we value quality of personal evangelization (especially our own !) over quantity of religious practices? In evangelizing, are we able to distinguish Gospel from cultural values? Are we developing a mature love for that Church? Does such love imply placing a priority on our personal relationship with Jesus and com-mitment to the Gospel proclaiming his kingdom as realities that relativ-ize Church membership? In realizing that discipleship is prior to apostleship? In seeing code, creed, and cult as important, but secondary to our experience of God in Christ? Does a mature love for the Church call for recognizing and embracing the flawed as well as the the graced condition not only of ourselves and other individuals, but of the Church itself? Does it mean reverencing the person and opinions of others who disagree with us? Being able to forgive those who wound us? Does ma-ture love prefer invitation to control by refusing to resort to power poli-tics to win the day, even for a worthy cause? Does it include making pref-erential, yet not exclusive options for the poor? Does it call for building bridges between those who have and those who have not? Do we foster mature love of Church by exercising a truly servant leadership that is ready to wash feet? To share Eucharist in life as well as sacrament? To discern the Spirit of God in experiences of life? To recognize, affirm, and enable the use of different gifts for ministry in the Church? Does ma-ture love lead us to avoid elitism and to shun seeking privilege? Are we comfortable enough in our Catholic identity so as to engage in genuine dialogue (in which we listen as well as speak) with other Christians and non-Christians energized by a passion for unity in love as well as truth? Do we acknowledge goodness wherever or in whomever we find it, in-side or outside the Church? Do we acknowledge kingdom values wher- Review for Religious, January-February 1990 ever we find them? (2) Perspectives of religious life: So as to establish a proper context, rather than asking in isolation "What is happening to religious life?", should we be asking, "What is happening in the Church?" And what is happening in the global Church--in Africa, Latin America, Asia, and elsewhere? Not just in the local Church in a given diocese, nation, or culture. Within respective religious communities, do we need to shift focus and to widen horizons? To shift the focus of membership in community from local living to the larger religious community sharing a charism within a context of Church and kingdom? As religious, is there any higher obedience we owe the Church than fidelity to the charism of our community? And, in fact, is that charism the exclusive possession of any given canonical group? Can that same charism be shared by men as well as women? By laity as well as by religious? by non-Catholics as well as by Catholics? If the charism is susceptible of wider appropriation, then is there a responsibility for religious to share and foster it with others out-side their own canonical groups? Could it be that the charism will out-live present structures that embody it? What can we do to discover or to create the conditions for"upper room experiences" so that community gatherings might become energiz-ing and enabling rather than enervating and obstructive? What would they look like in terms of participation? Prayerful mode? Respect for dif-ferent gifts for ministry? Though responsibly planned, with a readiness for kairos moments in which we can be surprised by the Spirit? Agenda with priority on the needs of those we serve over internal concern? Lis-tening with open hearts? How are we dealing with the fear and confu-sion of crisis? How and in what areas can we work in mutual dependence with oth-ers who share our concerns? Where is there redundancy, competition, or unhealthy independence or dependence? Between religious communities? Between men and women? Between religious and laity? Between parish priests and religious or lay associates? Between Catholic and non- Catholic sponsored programs? What kind of support do we need from and can we give to one another? (3) Perspectives of the future and hope for it: Can we resist being victimized by "prophets of doom" proclaim-ing the probable? Are we ready to share responsibility for shaping the future by reading the signs of the times and by making discerned choices for the preferable and plausible futures? Have we grown in a mature Enlarging Perspectives sense of hope and trust? Have we survived real or supposed "betrayal" within communities and/or the Church? How have we reacted or re-sponded? With bitterness? Anger? Resentment? Cynicism? or with for-giveness and reconciliation? With the readiness to enter a more real world? With greater awareness and acceptance of human limitation? With a more mature love of Church? With the willingness to risk in trust-ing again? With the firm belief that, though Jesus has ceased to be vis-ible, he has never ceased to be present? Conclusion Perhaps a fitting paradigm for this time of transition would be the Exodus event? Many, lured by promises, never reached the Promised Land themselyes, but lived and worked that others might? As Sam Goldwyn used to remark at meetings. "For your informa-tion, I have come to ask a few questions!" Perhaps this is a time for hav-ing more disturbing questions than comforting answers. It was Rilke who said the important thing was to love the questions and perhaps someday we would live ourselves into the answers! There might be the germ in that for a strategy of survival for religious during an era of transition: to love and live the questions to~e'ther in hope! Towards A Trinitarian Model of Religious Life John J. Markey, O.P. Father John Markey, O.P., is a member of the Southern Dominican Province. His address is De Porres House; 495 Merritt Avenue; Oakland, California 94610. The authors of the landmark book, Habits of the Heart, present a clear challenge to traditional religious communities which claim to want to "transform" the dominant cultural ethos. ~ It is ultimately up to the vari-ous churches to provide a morally coherent alternative to the radically myopic individualism that has come to so characterize and inform Ameri-can culture. But religion itself has often been both systematically co-opted by this culture, and has reinforced it by providing a rationale for its most insipid implications. It is, therefore, increasingly evident that the churches must begin any wider prophetic role by questioning and re-imagining their own communal life, and the place of the valid insights of individualism within this context. Within the Roman Catholic tradi-tion it is clear that those in religious life have a particularly urgent man-date and rich resources in this regard. There is a growing awareness that any genuine Christian community must be both inculturated and prophetic. This means that the community must define itself within a certain cultural context; it must take seriously and even incarnate the valid insights and thought-forms of the culture. But the community will also necessarily have a countercuitural dimen-sion to it. It will be characterized by a lifestyle that explicitly contradicts some cultural themes and attitudes that are seen to be irreconcilable with gos-pel values. A thorough analysis of American culture would reveal many myths 22 A Trinitarian Model. of Religious Life / 23 and values that need to be challenged and transvalued by the gospel, but no single aspect of American life is as pervasive and dominant as radi-cal individualism. It is fair to say that Western liberal thought revolves around this theme, and that it informs every strain of American cultural life. The deifica~tion of this cultural value has had a destructive impact on American life by creating an ethos where commitment is often unin-telligible, fragmentation and disintegration of family life is unavoidable, and personal isolation is the norm. This is not to say that individualism in itself is the problem. On the contrary, there are many positive and valuable insights attached to this thought-form. Some of the fundamental values derived from individual-ism that religious communities should incarnate are: the emphasis on the value and dignity of each person and the role of the community in en-hancing this dignity; the primacy of the personal, relational, and experi-ential dimension of the community life over against the institutional and structural dimension; and the absolute need for personal manifestation and self-appropriation of community identity, decisions, and goals. Any North American religious community must take the valuable insights of individualism seriously if it truly wants to be both inculturated and pro-phetic. But the community must, at the same time, develop a lifestyle that puts this phenomenon in the fuller perspective of the gospel. Proposal for an lnculturated North American Model of Religious Life Given both the major cultural themes and the major cultural needs and problems, I propose that community should be the rubric around which we redefine our understanding and praxis of religious life at this time. I think that it is this element of religious life which, if properly un-derstood, best encompasses and incorporates the relational, personal, and experiential values that we learn from our culture. It is also community which most clearly responds to the desperate need in our time for a sig-nificant countercultural alternative to radical individualism. It is clear, however, that we must come to a new and meaningful understanding of community, particularly in a Christian and Catholic context, if we are going to develop the coherent alternative we seek. We must rethink tra-ditional understandings of community and communal life in terms that can both express the new insights of the culture while at the same time remaining faithful to the spirit of both the gospel and the broader tradi-tion in regard to community. Along these lines, then, I propose that we consider the Trinity to be the model of authentic Christian community, and therefore the context Review for Religious, January-February 1990 in which we redefine community and community life. I hope to make it clear that a trinitarian model and trinitarian terminology are ultimately more helpful for the task previously laid out than the Christological model on which much of religious life is currently based. Furthermore, I propose that we adopt a modern (though traditionally informed) social understanding of the Trinity that explains the Trinity in experiential terms. Here I am essentially assuming that there are two traditional theo-logical interpretations of the Trinity, that while related are finally dis-tinct. 2 I will try to explain the two lines of development below and then show some of the implications of taking one as our model of commu-nity. It is important to see that the fundamental advantage of this option is that it provides a model of community based on the very life of God as we understand it. In this sense the religious community is defined as an icon of the Trinity, which means that its self-understanding must ul-timately be shaped by its most deeply held theological assertions. Two Approaches to Understanding the Trinity I) Substantial Identity In the West after Augustine, the primary approach to Trinity was to begin with the divine "substantia," the single and simple essence or sub-stance of the Godhead, and then try to explain (generally using a very schematic psychological model) how this single substance could be triper-sonal. So the main focus of this line of development was the attempt to show how the three persons could relate to one common divine sub-stance, which necessarily precluded any multiplicity, while at the same time maintaining a real distinction of persons. This approach was suc-cessful in describing the unity of the Godhead, but ultimately found it difficult to give an adequate account of the relation of persons within this unity. For this reason articulations of this approach often ended in either modalism or quaternity. H)Vital Identity and Mutual Inexistence In the East, following the lead of the Cappadocian Fathers, there was a tendency to begin with the reality of the three persons and then to ar-gue to the unity of the Godhead. In essence, the task of this approach was to show how three persons could be one (rather than how one could be three). Along these lines there were two critical developments. First, Victorinus proposed that the unity of God be described as a "vital iden-tity" of life and action rather than as a "substantia."3 God then was not to be understood as some static essence, but as vitally and dynamically A Trinitarian Model of Religious Life / 95 alive. The three persons, therefore, do not share a common substance so much as a common identity of life. Secondly, John of Damascus proposed the concept of mutual inex-istence (perichoresis) as the best way to describe the unity of the three persons.4 This meant that the three indwell in one another and compene-trate with one another, as the flame of three wicks can burn as one. This mutual indwelling or inexistence of the divine persons is not a conse-quence of their unity, but the equivalent of it. It is in fact the mutual and complete compenetration of the three divine persons that comprises their essential unity. So here the divine persons literally exist in one another in a vibrant and ecstatic way. The three persons, as incorporeal and fully self-donating, experience an interpenetration and intense empathy that is ultimately a single identity of life. It is then the self-donation of the three persons that makes their unity possible. This mutual self-donation, however, does not compromise the autonomy of each divine person, but is only possible because of it. With-out autonomy no action would be possible, let alone self-donation. This perfect self-donation makes relationships unitive rather than divisive. This means that mutual self-donating relationships constitute the very re-ality of God. By beginning with the persons we come to a radically social under-standing of the Godhead that can in turn lead to a social understanding of created reality as well. God is the supreme communion of three di-vine persons, which humans are called to reflect imperfectly, but sacra-mentally, in relationships and community. If we choose community, then, as the rubric under which to rede-fine religious life, it would seem that the second approach to Trinity is the best model for human and particularly Christian community. I would contend however, that most models of religious life, and particularly the models of community within these, coming out of past paradigms in the West, are based on the "substantial identity" approach. I would like to make a short critique of the understanding of community under this model, and then begin to reinterpret some aspects of community and re-ligious life under this new model. Short Analysis of the Old Model of Community In many ways the old paradigm of religious life and particularly of community is analogous to the substantial identity approach to the Trin-ity. Traditional understandings of religious life tended to begin with the one substance, usually the institutional structure of the community, or-der or congregation, and then tried to fit individuals into this substance. Review for Religious, January-February 1990 So they began with the unity, which in this case tends to be a formal and impersonal unity, to which individual persons must relate. In this model the persons do not relate directly to one another, but instead relate to a certain "thing" called community. Personal relationships within this type of community are then either mediated or accidental. Individuality in this model means that I have my own personal and spiritual life (that should stay within certain boundaries and follow certain rubrics) and that I relate to the group in a certain structured way along the lines of func-tion. In other words, the work that I do is regulated by and somehow re-flects the group. The theological focus and justification for this understanding of com-munity tends to be narrowly Christological. As an individual I follow Christ by joining with a group of Christians who want to follow Christ along a similar pattern. In the West this pattern has often been basically informed by a military model (although it is a caricature to say that one became a "soldier for Christ," and that one joined the "Christian army," these images did seem to be present in the popular imagination of recent generations of religious). This narrowly Christological focus in turn often led to a linear and patriarchal institutional structure within which the individual must fit him-self or herself. This model also left no real room for the Holy Spirit and pneumatology because these tend to disrupt the structures (rules, consti-tutions,. traditions, and so forth) which are the source and focus of unity. In this scheme, then, unity was often equated with conformity to a set and impersonal pattern of common life. The main problem with this model is that it generally leads to one of two understandings of community and communal life, both of which are based on the assumption that there is some "thing" out there called a community that exists apart from the people that make it up. There is, for instance, a Dominican Order out there that somehow exists apart from Dominicans. This ultimately leads to understanding the community as be-ing fundamentally impersonal (which seems self-contradictory). This un-derstanding of community manifests itself in two basic forms, both of which I believe can be described in trinitarian terms. On the one hand, there is a kind of Modalism where each member of the community is just a projection of the whole group. Here each member is really interchange-able with any other member. Personal identity is subsumed in the whole so that my individual personality needs to be altered and re-formed so as to project the image of the whole. Secondly, the term Quaternity can be used to describe an understanding of community where each person A Trinitarian Model of Religious Life is seen to be a distinct member of the community, but there is always something more behind these called "the community." The community is some thing out there which each member, and all of the members as a whole, only represent but never fully embody. Religious Community Based on the Social Trinity Model Like its trinitarian paradigm, this understanding of religious commu-nity begins with the persons, and comes to understand their unity as that of persons sharing a vital identity of life based on mutual self-donation and shared vision. So the source of unity is love and its manifestation is the interpersonal bonding of the members. Although common struc-tures and institutions will arise from this unity to support it, they are not identical to this unity nor are they its source, starting point, or founda-tion. The actual starting point of this model is an understanding of per-sons as ecstatic beings who are most fully persons when they donate them-selves fully to the other in interpersonal relationships. In this sense per-sons can and do exist in one another~dwell in one another--in a way analogous to the way in which the persons of the Trinity mutually inex-ist. So this new model demands that community be understood in radi-cally personal and social terms. This approach effectively means that there is no "thing" out there called community that is essential and un-changeable and is unaffected by the persons who make it up. So there is, for instance, no Dominican order or community out there that exists apart from Dominicans. A consequence of this is that what a community is, or what the Dominican order is, is always changing and developing to some extent. The community is always dependent on the persons that make it up. So the community is always identified with the personal ex-perience of it. Although the community is always changing and developing with the people involved, it should always grow and develop along certain lines or patterns. This is because an essential part of the vital identity of the community will be an apprehension of and a resonance with the identity of the founder and the habitual tendency to live this out concretely over time. Those in community must interiorize this identity, and come to share it in common, as well as be familiar with how this identity has been lived out concretely in its shared history. Nevertheless, the present com-munity must never blindly follow one single concretization, or absolu-tize any past communal manifestation of this identity. The difference between this. and the older Christological model is that this model is profoundly pneumatological. Here to follow Christ Review for Religious, January-February 1990 means, first of all, to take on the mind of Christ, and this in turn means to be radically open to the Holy Spirit and the newness of mind that this entails. Taking on this mind leads to a radical personalization because it calls one to complete trust in the Father--which frees each person to be truly open and vulnerable to others. This mind also causes one to re-alize that mutual inexistence is not something one chooses, but is the very pattern and foundation of life (which one can choose to ignore). Be-cause the Holy Spirit is the ultimate personalizing principle, even within the Godhead, we see that the Spirit is the foundation of community.5 All of the above implies that the fundamental starting point for re-ligious community is conversion. The absolute need for the type of con-version process that allows us to take on the mind of Christ is obvious. Community is not possible without the orientation, transvaluation, and radical personalization of both initial and ongoing religious conversion. Any model of community that is not premised on both the initial and on-going need for conversion and repentance is inadequate. Community is not then finally some thing we can do; it is a gift we are given and can only receive. It is also not something we ever have as a finished product or achievement; its fulfillment always lies in the future, though the seeds of this future are already present. So these pneuma-based communities are inherently eschatological communities in that they point to and an-ticipate the fullness of communion in the future. Differences between the Old and New Models in Four Key Areas I) Formation Formation in the Old Model often meant re-formation. It often in-volved taking a person and changing him or her into a certain type of person who acted in a particular way and had a particular mind-set. For-mation in practice was usually indoctrination and incorporation into an institution. So there was a process set up that should end at a certain point with a certain type of predetermined character who could function within a defined system of life. The model of formation was most often seen to be military "boot camp," and the primary method of formation was sensory deprivation and incarceration. Under the New Model, formation would refer more-to the whole group than to the individual person. This is because with each new per-son that enters.the group, the group must re-form, as it were, and estab-lish a new unity. The model for individuals would actually be incorpo-ration, but not incorporation into a preexisting and unchangeable struc-ture. Rather, the process would be one of being drawn into a conscious A Trinitarian Model of Religious Life / 99 union of persons that entails individual and group conversion. It is a proc-ess of growth in desire and ability to donate oneself to a certain group of people, and for the group to accept and relate personally to the new person, hence redefining itself in terms of that person. The model for for-mation here would be more like the RCIA. It is a dynamic process of conversion and incorporation that challenges both the individual and the community to come to a new understanding of and commitment to oth-ers. Initial formation in a strict sense would include a process of coming to know the vital identity of the preexisting group by coming to know the identity and vision of the founder and interiorizing this vision in a way that causes the person to make decisions that in turn forms his or her character. In other words, there is a sense of taking on a new iden-tity, but this identity is always personal, and builds on the character, per-sonality, and experience of the person. It is neither a process of becom-ing someone wholly different from oneself, nor the same as others; it is coming to a fullness of autonomy and unique identity. It is a process of becoming who the person truly is. It is only this process that can facili-tate Christian community, because self-donation is ultimately based on the fullness of autonomy, not the lack of it. lrI) Vows In the Old Model the vows were generally understood to be explicit commitments to live out a certain pattern of life: This pattern was often based on the narrow, military sense of following Christ that I have al-ready mentioned. The vows were then defined as being those elements that were necessary to maintain a cohesive and successful group identity and purpose. Obedience, therefore, was often the primary vow (for Dominicans it was the only vow), and was understood in the military sense of accept-ing a certain authority structure and chain of command. How one related to the community as a whole. The authority structure tended to take the place of interpersonal responsibility to the community---following orders from legitimate authority, no matter how half-heartedly and passively, was seen to be obedience. Poverty was the commitment to be materially dependent on the whole group, and to accept the priority of the corporate needs over one's own. So one could not own anything personally (that is, neither personal bank accounts nor independent financial resources), although one might have the use of things based on need. Furthermore, this vow was gener-ally regarded as applying only to the individual's obligation in regard to Review for Religious, January-February 1990 material goods, although it was occasionally seen to impinge on the ma-terial wealth of the community as a whole. Celibacy had both a moral and an institutional basis. It was, there-fore, seen as the obligation to abstain from all sexual activity, and to avoid all exclusive relationships so as to avoid scandal to the group's repu-tation and to insure cohesive institutional structures. In the New Model there will always be two aspects to any vow: how it affects and is part of the life of the community as a whole; and how it affects and directs the life of the individual. It is important to see that the vows are primarily commitments to a certain style of life and to cer-tain values and priorities made by the whole community. The individ-ual's vows, then, are the taking on of these group commitments, and mak-ing personal decisions to facilitate these. So when the individual makes vows, she or he is vowing to enter fully into the vows of the whole com-munity, and making a commitment to come to see one's own identity in terms of the others. In one sense there is only one vow, namely the community's vow to enter into an obediential relationship to the Father after the example of Jesus, based on an unconditional trust in the providential care of the Father. This vow then will be most clearly manifest in the community's commitment to poverty. Obedience in this model is first and foremost trust in God. But be-cause of this it is experienced as a trust in and openness to the whole com-munity. In this sense, obedience means essentially "to listen" (from the Latin root), and is most fully expressed by the term integrity. For the in-dividual this means that one make the community the priority in one's life, and, therefore, the person should grow, develop, and make deci-sions in true dialogue with the whole community. It means that each per-son forms and informs his or her life by the interpersonal relationships that are experienced as community. As a group, obedience is the commitment to never let institutional structures pass for common life or take the place of true listening, dis-cernment, and consensus building. In other words, it is the commitment to an ongoing and interpersonal dialogue, which is a group commitment, out of love, to live with a certain amount of ambiguity and tension in their lives, even at the expense of efficiency and cohesiveness. The com-munity and the individual fundamentally commit themselves to be open to the Spirit, and to be fully charismatic in the truest sense. Rigid con-formity, mediocre efforts, institutional paralysis, unimaginative and un-creative problem solving, and impersonal decision-making would all be Seen as violations of this vow. Poverty is seen by the whole community as the test and sign of its A Trinitarian Model of Religious Life unconditional trust in God. This vow is based on the assumption that the radical sharing of worldly goods is the fundamental and practical test of both the individual's and community's faith. So this vow on the part of the individual is the commitment to a complete sharing of wealth and re-sources with the others in the community and with those outside of it. It is a vow to hold nothing back. Furthermore, it is the commitment to work, not so that one may accumulate wealth or find personal gratifica-tion, but so that through work one may share with others, and produce fruits to share with others. On the part of the group, poverty is likewise a commitment to a radi-cal form of hospitality that excludes no one in principle, and where pri-ority for sharing is based on need. It also means that the whole commu-nity will work as a way of sharing, and so that it will have something to share. Group "navel-gazing" that does not end in service, wasting money and service on those who do not need it, over-planning for the future security of the group, spending money for services that the group could perform for themselves, and an inability to let go of past successes are all violations of this vow. Celibacy is the vow that facilitates the radical self-donation of one-self to a number of other people, so it is first of all the vow to give one-self fully and personally to the others in the community. As such, it nec-essarily requires that the person forego any fundamentally exclusive re-lationships and the types of physical intimacy that are proper to these. This does not mean a denial of intimacy, affection, and personal rela-tionship-- one is actually committed to these in self-donation--but one chooses to find these and enter into these within the context of commu-nity. This then is the central predisposition of the trinitarian model of com-munity: the choice to seek interpersonal fulfillment in a non-exclusive but fully intense way through community with others. As a community this vow is the commitment of the whole to each person, and to the extension of hospitality to include a personal open-ness to all. So it is a commitment to be inclusive communities that offer human relationship unconditionally to all. Simply living together with a "boarding-house" mentality, refusing to reach out to and even chal-lenge the alcoholic or any dysfunctional member, passive-aggressive be-havior, and remaining separate and distant from people outside of the com-munity would all be violations of this vow. III) Common Life and Institutional Structures As alluded to earlier, in the New Model common aspects of the com-munity life (prayer, study, various practices, and so forth) and the un-derlying institutional structures which support these (constitutions, rules, 39 / Review for Religious, January-February 1990 authority structures, government apparatus) are not equivalent to the com-munity, but arise out of it and are meant to serve it. So no elements of the common life are absolute and unchangeable in principle. It is impor-tant to point out, however, that although the institutional structures in the New Model are fluid and open to change, there are some things that they must necessarily exclude. Leadership in this model of community is always a service to the whole that is exercised cautiously and humbly. Any authority structure within the community, therefore, must begin with an unequivocal rejection of a worldly view of power, particularly those models that arise out of a militaristic worldview. Furthermore, there can be no caste systems in community life--seniority, clericalism, and elitism are all worldly views of power. Everyone who has made an explicit commitment to the community has an equal share in and respon-sibility to the common life. So authority structures must always reflect this reality, and must always be open to revision and challenge. In both models the greatest threat to unity is dissent. In the Old Model, dissent was usually seen in impersonal terms, as in dissent from some aspect of common life. To disagree with a superior, to not observe a certain practice, or to disregard a certain law were all acts that were understood to be disunifying. The key in this model then was to mini-mize dissent by insisting on complete, even mindless, conformity on a very practical level to a certain core of ideas and practices. In the New Model dissent is seen in more personal terms as a break-down of the interpersonal bonding and as dysfunctionality. The main source of dissent is the attitudes of persons within the group towards one another. This type of dissent will often hide behind superficial agreement or conformity, but operates at a deeper level to poison relationships and undermine unity. The approach here though is to confront dissent as part of the ongoing need for conversion and repentance for the whole com-munity. This highlights then the absolute need for consent in this model, and particularly for an ongoing process of building consent or consen-sus. So the main emphasis is not minimizing dissent, it is maximizing consensus, which in turn requires that the community be willing to con-front and challenge dissent in a personal and constructive way. IV) Mission and Ministry In the Old Model mission and ministry were the primary focus of re-ligious life in general, and of one's individual vocation in particular. Com-munity, then, had a secondary role and was seen essentially as a means of facilitating mission. The dominant understanding of vocation was that one was called to a certain mission (namely to follow Jesus), and so one A Trinitarian Model of Religious Life / 33 was called to do certain things. One then was to choose a lifestyle that best accommodated and supported what it was that one wanted to do. One chose a community because it best enabled the work that one wanted to do. So community was formed for a certain reason or purpose, namely, because it was the most efficient and practical means to share resources, pool talents, and consolidate authority in order to get a cer-tain mission accomplished. The vows of celibacy and poverty, for in-stance, were often seen in this light: community made possible the kind of work one wanted to do. So this model generally understood mission in an individualistic sense, and mainly valued community for its func-tional role. In the New Model one does not live in community to facilitate work or mission; one lives in community and, therefore, can work and be sent on mission. Community is always primary and chosen for its own sake. Community is chosen because of the people involved; it is the decision to share one's life in a particular way with others. Here the trinitarian emphasis of this model is most helpful. The Trin-ity does not come together in order to create and go on mission. It is in-stead just because of the radical unity and self-donation of the persons to one another that they can create and be sent. The missions of Jesus and the Holy Spirit are the models here. Missions always reveal some-thing about the senders, and what the Son and Holy Spirit communicate simply is their shared life with the Father. It is precisely their shared life that they invite us into. In other words, the senders are essential; there is no mission without being sent. So it is because one lives in community, and because of the graced transformation of experience that this entails, that one feels empowered to go out. And what is shared when one is "out" is precisely the fruits of the common life. Because the Christian community is by nature a char-ismatic community, there are a variety of gifts to be shared. Furthermore, each community, because of its shared vital identity with a particular foun-der, will have a particular charism which both grows out of and shapes the development of the community life. It is then the radical self-donation conversion that sends a person out. So through conversion each person is always moving into wider circles of community. The religious community is in turn sent by the wider Christian community, and so it has a message and a mission also. Under this model, community is experientially prior to mission, and is in fact its source. In the actual life of the community, however, both will be mutually dependent and interrelated. In this sense though, very 34 / Review for Religious, January-February 1990 individualistic types of spirituality, even those that allow for some form of community, are called into question. In regard to vocation, this means that one's vocation is primarily understood as taking on the mind of Christ and thereby coming into contact with the life of God within one, and of being called by this realization into relationship with others in a new way. In the context of this new relationship one is sent out to oth-ers. The point is that for those who choose to live in religious commu-nity it is community itself which is the vocation--it is the call. The spe-cific mission or function that one takes on within this context is really the call of or from the community. This call is the claim that members of the community have on one another by virtue of their mutual self-donation. This raises the question of the place of ordination within the reli-gious community. In the Old Model a specific type of work was often seen as the primary vocation, and, therefore, the community was there to support and enhance ordination. The levels of participation within the community were generally based upon the work one did, and so the or-dained occupied a higher level in the communal structure. So ordination tended to be divisive and obscured the priority of the communal life. In the New Model interpersonal relationships are primary. The vo-cation of the religious is to community, and it is primarily the commu-nity as a whole that is sacramental. It is the community which sends the person to do a particular type of work or to function in a particular ca-pacity. Ordination, then, comes from the community and is based both on the needs which the community perceives and on the gifts of the in-dividuals within the community. Ordination, however, is not the indi-vidual's sole possession; it is proper to the whole community and is dele-gated to one or another member as circumstances require. Furthermore, ordination can never be divisive; it can never change one's status within the community; it can only change one's function. Conclusion Those who look upon God as a metaphysical monad flee society to dwell alone with the Alone. [but] those who look upon the reality of God as the perfection of interpersonal communion will discover the divine in community.6 Our vision and image of God is ultimately the matrix around which we shape our lives. Who we are and how others experience us says more about the God we believe in than all the theological discourse we can of-fer. When confronting the challenge, therefore, of redefining our lives A Trinitarian Model of Religious Life so as to be prophetic witnesses to the gospel, the most fundamental ques-tion we must ask ourselves is, "Who is our God?" Likewise, when we truly come to know this God the primary question we must ask is not "What ought I do?" It is instead "Who ought we be?" NOTES J Robert Bellah et al, Habits of the Heart: Individualism and Commitment in Ameri-can Life (Berkeley and Los Angeles: University of California Press, 1985). 2 For a more detailed discussion of the development of trinitarian doctrine see par-ticularly Jurgen Moltmann, The Trinity and the Kingdom (San Francisco: Harper & Row Publishers, 1981); Robert Jenson, The Triune Identity (Philadelphia: Fortress Press, 1982); and Donald Gelpi, S.J., The Divine Mother: A Trinitarian Theology of the Holy Spirit (Lanham: University of America Press, 1984). 3 Gelpi, op. cit., pp. 13 ! - 132. 4 Moltmann, op. cit., pp. 174-176; Gelpi, op. cit., p. 132. 5 For a further discussion on the role of the Holy Spirit in the Godhead see Gelpi, op. cit., particularly chapter 3. 6 lbid, p. 140. In-Depth Wisdom A tree climbs to the heights because of roots concealed; Waves break in beauty on the shores for there are depths unseen; Mountains rise in loveliness on rock, set fold on fold; Lest we forget as we grow old. Philomena Mary, S.N.J.M. 1420 Mount Royal Blvd. Outremont, Quebec, Canada H2V 2J2 Community--- A Multi-Dimensional Reality Jeanne Knoerle, S.P. Sister Jeanne Knoerle, S.P., is identified with Woods Associates, consultants to non-profit organizations in strategic planning, management, and marketing. Her address is Saint Mary-of-the-Woods; Indiana 47876. Several bits and pieces of experience have coalesced recently to tempo-rarily part some of the mists shrouding my understanding of the word and the reality of community within a religious congregation. They have con-tributed for me what our old Rational Psychology professor, Father McGinnis, would call an "intellectual aha," and I would like to share them. The first piece of experience contributing to this "aha" has grown from my confusion and unclarity about what it means to be a woman re-ligious, committed to a life lived in community. This is not a recent con-fusion. It has been with me (and I know with many others) for some years and is an ambiguity and tension that has been alternately energiz-ing and creative as well as enervating and destructive. So much so that I have come to see the word "community" as representing a reality with so many possible understandings and so many modalities of expression that it has become almost useless as a representation of a concept. Often a group of religious tries to get at its meaning by eliminating all the things it apparently is not--physical things like sharing a com-mon dwelling, sharing common work, doing things together--hoping that in identifying what it is not, they will more easily be able to move to a definition of what it is. When the group does move to trying to define what it is, they often identify it as an invisible bond which ties a group of people together 36 Community---A Multi-Dimensional Reality around shared values, seeing it as expressed not so much in physical to-getherness but in commonness of purpose, in a shared history, in a be-lief in a common tradition. In reality, however, what I find myself doing most of the time is vac-illating between those two extremes, momentarily satisfied but never fully at peace with either. One seems too dependent on a narrow con-ception which can be counted and measured and made explicit. The other seems too vague and unclear, susceptible of such a wide range of inter-pretation as to offer no possibility of an objective, shared reality. I come away with a sense that each of those extremes offers a piece of the truth, an insight into the constantly shifting dynamics of community, but that ultimately there must be some other, fuller definition that incorporates some aspects of each of them. A second bit of experience which led to these reflections has come from my further study of the Enneagram, a personality theory which iden-tifies three interior centers from which individuals draw their energy to cope with the realities of their life. These centers--the head or percep-tual center, the heart or relational center, and the gut or instinctual cen-ter- are each operative within every individual, and are each important to the development of the total human person.Yet each of us comes to favor using one of them over the other two, drawing from it the primary energy for our response to life. Dealing more deeply with this system and how it operates within the life of individuals has enabled me to more effectively step aside and ob-serve the patterns of my own and others' attitude toward life. It has given me a sense of understanding, tolerance, and acceptance of behavior that earlier I had been confused about and often judgmental of. And it has enabled me to see more clearly patterns in the motivations of individu-als and groups where before I had focused primarily on disparate actions. A major spin-off has been to provide me with a more coherent un-derstanding of the wide variations in the ways in which members of a religious community see and respond to the same stimuli. That people responded very differently was surely evident in the past. There were those who thoroughly enjoyed and anticipated the challenge of study in the summer, and those who dreaded the vei'y thought of summertime be-cause it meant they had to study. There were those who loved to volun-teer for infirmary duties and those who hated to. Those who loved most to party, and those who loved most to pray. Why they did so and why I personally responded in the way I did was not so clear. Because the Enneagram is a system built on trying to Review for Religious, January-February 1990 understand the constantly shifting dynamics of the human personality, the answers it provides to "why" we act the way we do are neither sim-ple nor clear-cut, but they do at least provide an overall pattern against which to make some judgment. The third piece of experience I bring to this moment comes from the variety of reading in theology, ecclesiology, and ethics that I have re-cently undertaken, but especially from Avery Dulles' recent book The Reshaping of Catholicism. Father Dulles' book helped to put some, though by no means all, of my frustrations into perspective. It helped sort out and clarify the mean-ing of many of the concepts and experiences which have been so much a part of Catholicism since Vatican II. But the particular insight he presented which connects to the chal-lenge I described earlier, that of defining community, I found in his chap-ter on the Extraordinary Synod of i 985. There, in explaining the themes which emerged from that synod and which were incorporated into its pub-lished Report, Dulles described three schools of thought which existed among the delegates: the neo-Augustinian school which tended to depict the Church as an island of grace in a world given over to sin; the com-munitarian school which tended to depict the Church as the human face of God on earth, in trouble now because of the failure of conservative prelates to carry out the reforms of Vatican II; and the liberation school which depicted the Church as in possession of the wisdom of God and which, therefore, must be politically involved if it is to carry out the work of the kingdom. The neo-Augustinians, putting their accent on worship and holiness, wanted a Church more committed to the cultivation of spiritual union with God. The communitarians, putting their accent on more humanis-tic issues, wanted a Church more involved in the promotion of peace and reconciliation. The liberationists, sharing neither the sacralism of the Augustinians nor the secular optimism of the communitarians, wanted a Church that was confrontational and militant. The Synod dealt with these three points of view, but the commitment of the drafters of the document was not to a presentation of varying points of view and to a clear identification of their points of disagree-ment. Rather the emphasis was on integration, on interrelationship, on allowing the variety of colors to be mixed together on the canvas like a Monet painting, rather than to be identified separately like a rainbow. Therefore, the final Report incorporated concerns of all of these groups, but with none clearly in the ascendance. Community--A Multi-Dimensional Reality/39 Dulles quotes the following marvelous sentence, artfully crafted to incorporate the ultimate wholeness which grew from the conflicting worldviews of all of those schools: "The Church as communion is the sacrament for the salvation of the world." It was that discussion about the schools of thought that existed in the Synod, and especially that sentence which seemed so beautifully to cre-ate a whole out of three disparate expressions of the truth, which began to push a pattern more insistently into the forefront of my mind. While the community of a gathering of bishops and the community of a religious congregation are certainly very different entities, and in many ways are not analagous, they do share the reality of being a group of people in relationship to one another, who share a common purpose, a common mission, and a common tradition. Theirs is a more ephem-eral relationship--they are not together often, nor with regularity, nor as a group do they have a specific, ongoing common task beyond the one they are presently fulfilling, though they do share the general task of mak-ing the word of God present in the world through their work as bishops. Nonetheless, it seems to me we can see the conflictual issues of com-munity mirrored fairly clearly in the three schools of thought which ex-isted at the Synod and which were so clearly delineated by Father Dul-les. And those schools fit with a fair amount of cohesion into the three types of centers which are basic to the theory of the Enneagram. The neo-Augustinians, like those approaching life from the head cen-ter, tend to approach things perceptually, more frequently using their in-tellect and their powers of observation to solve the problems of life, be-ing less intensely involved than those in the other centers. Hence they more clearly see the other-worldly aspects of religious life and feel less pressure to commit the community to becoming involved in the concerns of the world, and more pressure to see that it retains its sense of being an effective instrument of salvation. The communitarians, like those approaching life from the heart cen-ter, tend to approach things from the point of view of relationships, con-cerned always with how they relate to others and how others relate to one another. Without a sense of relationship they have difficulty feeling the life in them, and are, therefore, much more concerned with the world outside them than with the world within them. Hence they focus most comfortably on the human aspects of the work of the community. The liberationists, on the other hand, like those approaching life from the gut center, have an instinctual feeling about the World; they have a kind of built-in sense of knowing, the source of which is not al- 40 / Review for Religious, January-Februao, 1990 ways clear, but the force of which is powerful. Hence they have a strong belief in the responsibility of the community to bring justice into the world, to use its resources and its life to make the world more right. Let me use myself as an example. As a person whose energy comes from the heart or relational center, I am most comfortable in the com-munitarian school, concerned with how we as members of a community can better relate to one another and how our religious community can best help other human beings be better, holier, happier, more complete persons. During the last few years I have begun gradually to integrate some of the rico-Augustinian or perceptual worldview more fully into my own, however. Becoming concerned that I had put too much emphasis on the outer world of action, I have consciously attempted to develop the inner, more spiritual aspects of my person. And now I sense in-creased energy emanating from the head center as well. Where I feel least comfortable, however, is in the liberation school. I know intellectually that to become fully integrated I must learn to trust (perhaps even more fundamentally to get in touch with) my instincts. I know I must learn that to touch and release my anger will not interfere with my relationships. I know I must be better able to integrate and act out of my instinctual center, as I have begun to integrate and act out of my perceptual center. Yet I find this center most out of my range of ex-perience and significantly harder to reach. I think each of us--whatever our approach to life--has the same strug-gle. If we want to become more personally integrated, if we want ulti-mately to create a more mature community, we must perceive, then tol-erate, then understand, then fully accept the differing approaches to life which result from using the energy of each of these centers. We must attempt to identify what worldview is ours and, without imposing it as the best and only one, contribute that piece of truth to the Monet canvas of community. But we must also acknowledge what piece of truth we find hardest to accept and struggle to incorporate it more fully into our view of reality. We must acknowledge, if we operate as neo-Augustinians from the head of perceptual center, our discomfort level when the community seems to over-stress a commitmeni to human development, leaving the spiritual aspect of our lives unstressed. We must acknowledge, if we operate as communitarians from the heart or relational center, our discomfort level when we are asked to ap-prove the taking of a community stand, thereby moving to publicly sepa-rate us from others rather than to positively underscore the bonds which Community--A Multi-Dimensional Reality draw human beings together. We must acknowledge, if we operate as iiberationists from the gut or instinctual center, our discomfort level when the community stresses the eschatological, the importance of the kingdom of heaven and the life of the other world, rather than the impor!ance of confronting the evil in this world and the need to see that justice is accomplished in the present. In each case, however, if community is to mirror the full dimensions of our humanness, we must acknowledge that each approach to life does have a piece of the truth. And we must be willing to contribute our own piece of the truth, holding on to it and placing it on the canvas. Then stand back to see the full picture which we have helped to create, accept-ing the contribution of the other truths as well as our own to that full-ness. Developing the fullness of that picture is what community is all about. And since, perhaps more than at any other time in history, com-munity is a concept that is ambiguous, even anomalous, we must be will-ing, as the drafters of the synod document were of the concept of Church, to seek among us a creative and dynamic peace about how we perceive and live it. As we now live in religious communities, however,, it seems to me that we too often speak the words of power than of peace. We fail to en-ter the world of those with whom we share the reality of community, talk-ing too often instead from the protection of our own shell, not really hear-ing, not really understanding the words of those who speak from another worldview. Our primary goal is too often the imposition of our own. Let me return to the initial insight which prompted these reflections-- that the word community has come to mean so many things that it has become almost useless as the representation of a concept. I would like now to modify that insight somewhat to say rather that community is a such multifaceted concept that it can only be captured by allowing its defi-nition to be pluriform. It is perhaps most analagous, not to a Monet paint-ing, but to a hologram---offering only one specific facet to the eyes of the viewer at a given time, yet only complete When seen in its full three dimensions. Perhaps if we can come 'to see our third of the truth reflected in that hologram, together with the other dimensions of the truth we less clearly identify with, we can better allow ourselves to say yes to the varying ex-pressions of community. And at the same time we can come to agree-ment that no one expression is sufficient for the whole. To begin this process, we need to name and claim our own 49 / Review for Religious, January-February 1990 worldview, so that it becomes objectified and clear. Then we need to hear others name theirs, and accept the authenticity of their vision as well as ours. Only then can we proceed. For example, from my relational center, from my communitarian worldview, some physical togetherness, some living or working or be-ing together, seems to me to be clearly implicit in the very word com-munity. I have difficulty understanding the more ethereal co.ncept of com-munity which is sometimes outlined in the perceptual or neo-Augus~inian view--that community is a form of bondedness which need not be ex-pressed in our being i.ogether, but rather in our somehow feeling that we are together. And I have even greater difficulty with the instinctual or liberationist concept of community as being strengthened by being against something or someone else. That simply is how I perceive community. It does not mean that I believe I hold the only truth about it. It does not negate other concepts or understandings of community. It simply means that if we ultimately define community without including some aspect ofphysical together-ness I will have little ability to relate to that definition, nowhere to hang on to it. It will not fit within my worldview. I need to correct the narrowness of my vision, not by letting go of it, not by some grand gesture of surrender or denial which will ultimately lead to my feeling at the margins of community or, even worse, alien-ated from it. I need to proffer my piece of truth and then seek to broaden my vision and deepen my understanding of community by seriously study-ing the truths offered by others, ultimately respecting their view of real-ity as much as I respect my own. If we were all to do that in mutual respect for each other's view of what community is, while the resulting hologram of community might not be totally satisfying to any one of us, it could instead offer us a rich and full opportunity to explore and live out its multifaceted reality dur-ing the rest of our lives. Dyads and Triads: The Sociological Implications of Small-Group Living Arrangements Patricia Wittberg, S.C. Sister Patricia Wittberg, S.C., is an Assistant Professor in the Department of Soci-ology and Anthropolgy at Fordham University. Her address is Department of Soci-ology and Anthropology; Fordham University; Bronx, New York 10458. As the number of active members in religious congregations becomes smaller, and as these members become involved in more varied and dis-persed ministries, it is increasingly common to find religious living sin-gly or in groups of two or three. While the personal.and communal im-plications of individuals living alone have been examined to some ex-tent,~ the special social dynamics of pairs and other very small groups have been less frequently considered. Usually, groups of religious larger than one but smaller then eight or ten are treated together under the head-ing "small group living," with little consideration for the special char-acteristics which groups of two or three might have. It would, however, be a valuable exercise to examine these special characteristics, since the recent experience of many congregations has uncovered regular patterns in them. Some "pair" living arrangements--or dyads, as they are also called--have remained stable for years or even decades within a congre-gation, resisting the efforts of community leaders or of the dyadic pair themselves to add a third person. Conversely, groups of three religious (triads) are often unstable, repeatedly splitting into pair and a singleton. The stability of pair members or the frequent group-switching of thirds have sometimes been attributed by others to unhealthy tendencies in the individuals involved--immaturity, perhaps, or excessive dependency. So- 43 44/Review for Religious, January-February 1990 ciologists, however, have found that it is often the mere fact of belong-ing to a group of a given size that elicits certain behaviors from an indi-vidual, independently of his or her personal psychological character-istics. This article will summarize the writings of the German sociolo-gist Georg Simmel on the characteristics of dyads and triads, and will draw some tentative implications of these studies for religious who live in small groups. It is important to emphasize that Simmel viewed his work on the nu-merical composition of groups to be a sort of "geometry of human rela-tions." Just as the properties of a circle or a triangle remain constant whether the actual figure is made of paper or of wood, so the social dy-namics of dyads and triads are inherent in themselves, Simmel thought, regardless of the individuals involved. It is, of course, possible that the members of a particular dyad or triad can disregard the tendencies at-tached to number, especially if they are aware of them. It is also possi-ble that a common ideological commitment, such as the vows in relig-ious life, may override the effects of a given number, to some extent. But the underlying dynamics will still exist, and will result in certain com-mon patterns when many groups are examined. The Dyad A dyad, Simmel stated, is different from all other groups, in that, while outsiders may see it as a unit, from the inside each member sees only the other person, and not a supra-individual collectivity.2 If either individual should leave, the dyad would cease to exist. Each member thus feels herself and her partner to be indispensable, since "for its life the dyad needs both; for its death only one.''3 The dyad is, therefore, more conscious of the possibility of group dissolution, and feels "both endangered and irreplaceable." Dyadic relations are also characterized by greater intimacy than larger groups--it is the uniqueness of these two particular individuals that gives the dyad its special flavor and which can often become "the core value and chief matter of its existence."4 Since only one other.individual besides oneself composes a dyad, the group "does not attain that super-personal life" which the individual feels to be independent of his presence and participation.5 Dyad mem-bers are unable to delegate responsibility to "the group," to expect things from "the group," or to let "the group" get away with some-thing. In a larger group, by contrast, an individual may fail to develop ownership of group decisions, or may passively benefit from her mem-bership with a minimum of personal contributions. Dyads and Triads Dyadic Living Relationships in Religious Life There are both positive and negative implications of the dynamics of dyadic relationships in religious life. On the positive side, dyadic liv-ing encourages the personal assumption of responsibility for the quality of group living. If the house i~ dirty or if common prayer is neglected, there is no one to blame but oneself and one other individual. Dyadic living has also been a fruitful way for religious to develop their ability to achieve intimacy and individual growth,6 psychological capacities that were often stunted in the large institutional living arrangements of for-mer decades. Other aspects of dyadic interactions, however, have at least the potential for negative effects--both for the congregation as well as for the individuals involved. Since the departure of either member de-stroys a dyad, an individual religious living in such an arrangement may have to do a sort of "dual discernment" when considering a ministerial change: taking into consideration both whether it is time for himself to move on as well as whether it is a good time for his dyadic partner to have to find a new living arrangement. For this reason, dyads tend to be the most stable of small groups. Since stability, uniqueness, and intimacy are inherent in the dyadic form, the individuals living in dyads may not necessarily have psycho-logically unhealthy traits, even if they remain together longer than out-siders would deem wise. For those who do have such traits, however, dyadic living will exacerbate them. Furthermore, a mutual dependency may develop within the dyad over time, even if none existed initially. For dyad members who are or have become excessively dependent on each other, dissolution of the dyad (by death or serious illness, for ex-ample) will cause intense psychological distress. There is also evidence that dyadic living can be detrimental to the larger congregation. This is true whether the congregation is following the traditional "intentional community" model or one of the newer as-sociational forms. In an intentional community, members are bound to-gether by a common religious ideology which encourages the subordi-nation, at least in some key instances, of the individual to the larger group.7 Previous research on intentional communities has shown that dy-adic attachments often erode this group loyalty, which is the essential foundation of the communal lifestyle.8 For this reason, successful inten-tional communities have always included some mechanism either to elimi-nate dyads or to subordinate them. Sometimes the suppression of dyads has been heavy-handed and psychologically destructive, as in the at-tempts to eliminate "particular friendships" in pre-Vatican II religious 46 / Review for Religious, January-February 1990 life, and at times it has led to unusual patterns such as the forced adop-tion of "group marriage" in the Oneida community. By whatever means, however, no intentional community has ever survived that has allowed dyadic attachment to develop unhindered.9 Many religious congregations, of course, have discarded the inten-tional community model and have adopted a looser form of association. One such model which has been recently advanced is that of "mission" as the uniting principle behind a community. Religious may live and work in widely scattered situations and yet still consider themselves bound together by the shared missionary vision of their founder: Community is not the living situation. It is not all going to Great Amer-ica together, it is not dressing alike, and it is not working in the same facility. Community is the result of our bondedness around a common mission, Christ's mission, the kingdom, according to the spirit and charism of our founder or foundress as experienced in this particular group. ~0 But the very intimacy and uniqueness inherent in the dyad can often eclipse this dedication to mission and attenuate any mission-based bonds to the larger group. If this happens, the dyad will stagnate at the self-absorbed stage which Wombacher says is a danger to those individuals and groups which fail to go outside of themselves in true generative and creative service of others. ~ A dyad that has been extremely stable for a long period of time may make it very difficult for its members to sum-mon the courage to move on. There may be instances where both mem-bers attempt to move together; such endeavors are subject to the same difficulties that married professionals often face in locating two suitable jobs in the same area. This would detract from the mission-bonded con-gregation's ideal of following the leading of the Spirit into the works most needed by the People of God. To the extent that stable dyads form in religious life, therefore, the community--whether a close-knit intentional community or a mission-based association--may be less able to count on the loyalty of its mem-bers. This is especially true since other social mechanisms are simulta-neously conspiring to keep the dyad an exclusive "twosome." The fol-lowing section will consider the addition of third members to a dyad, and the reasons for the instability of this new living arrangement. The Triad There is a qualitative difference between a dyad and a triad; adding a fourth or fifth member to a group does not change it nearly as much Dyads and Triads as adding the third. ~2 For the first time, it becomes possible in a triad for each group member to have two kinds of relationships with the oth-ers: a direct (A~)C) and an indirect (A~)BtbC) one. In a triad, a majority can out vote an individual member, and it becomes possible for the indi-vidual to envision the group existing after her departure. Division be-comes possible among the members: A and B may share some experi-ence, idea, or interest that C does not, while B and C may have some-thing in common that A does not have. This may lead to shifting alli-ances or interest groups, a situation that was impossible in a dyad. Se-crets, too, become possible in triads, and one member may be excluded, to a greater or lesser extent, from group activities. Also, if the original dyadic partners were unequal in some way, adding a third disrupts the subordinate/superordinate relationship---either by increasing the distance between the superordinate and the two subordinates, or by making it pos-sible for the subordinates to combine against the superordinate. Special group roles are also possible in a triad, which could not ex-ist before. Since "there is no triad in which dissent among two of the elements does not occur from time to time," ~3 the third member may be-come a mediator, who can be impartial because she is not involved with either or also is equally involved with both. Another new role is the Ter-tius Gaudens (Rejoicing Third), who profits by maintaining a division between the other two. There are two ways of benefiting from strife among one's fellow members: one can actively pursue some otherwise forbidden interest while the others are preoccupied, or one can passively allow oneself to be showered with gifts as the contending parties com-pete for one's support. To the extent that the tertius has less personally involved in the dispute, he is in a stronger position than the other two, and it may be to his advantage to perpetuate this situation. Finally, the third member may actually employ the tactic of "divide and conquer"-- producing conflict in order to break up an incipient coalition. The dis-ruptive effects of secrets, ~he exclusion of one or another member, re-joicing thirds and divide and conquer tactics mean that, if the dyad is an especially stable group form, the triad is an especially unstable one. Dyads and Triads in Religious Life Because of the inherent dynamics of dyads and triads, two religious living together (and perhaps also working together in a common minis-try) often find it difficult to attract a third person to join them or to re-tain a newcomer who has come, even if they sincerely desire to do so. Initially, this difficulty may not depend on the personalities of the indi-viduals involved, but simply on the disruptive effects of adding a third 411 / Review for Religious, January-February 1990 to any dyad. Over time, however, the members of stable dyads also de-velop habits and customs which make it even harder for an outsider to gain entrance, or to feel comfortable once she has. This situation has ob-vious ministerial--and communal--implications. A given school or par-ish may wish to attract new religious workers, yet otherwise interested applicants may be put off by the prospect of joining a preexisting duo. Congregations whose formation programs involve sending prospective members to live on mission with other religious may have difficulty find-ing a place where the new affiliate is not liable to be excluded (however inadvertently) by a dyad or scandalized by the divisions in a triad. Fi-nally, some individuals may gain an undeserved reputation for being hard to live or work with: if a religious tries and fails to break into several successive dyads, or if two dyad members are repeatedly joined by third persons who move out after one year, others in the congregation may as-cribe their difficulties to personal defects on their part. If the failed at-tempts also involve repeated ministerial changes on the part of the per-son joining the dyad, his professional resum6 may suffer. Rapid turn-over may also be a source of scandal to outsiders--lay parishioners, for example, or parents at a school--if the new religious lives apart from the preceding two. Conclusions As religious congregations enter the last decade of the twentieth cen-tury, they will be increasingly faced by the issues which dyadic and tri-adic living arrangements raise. Some communities may wish to avoid the ministerial inflexibility that excessively stable dyads tend to create. For-mation directors may need actively to work for the preservation of larger living arrangements in order to avoid the necessity of placing a novice in a triad. After the novitiate, temporarily professed may find their tran-sition to full community membership and ministry even more stressful if they have to adjust to life with a preexisting pair. On the other hand, joining a single religious (and thus creating a dyad) may result in the young religious beginning this extremely stable living arrangement at the outset of her community life. If dyadic living tends to attenuate the group loyalty even of long-term members, it is all the more likely to do so in new arrivals. Finally, as the members of a dyad age, congregations may find it necessary to provide counseling services when death or serious illness causes the breakup of a pair that has been together for several dec-ades. The obvious solution to difficulties raised by dyad and triad living is to expand the local community to four or five members. This is not Dyads and Triads always possible, however. For one thing, the decreasing number of ac-tive members makes it likely that most ministerial situations will con-tain only a very few religious. This would be especially true in areas out-side of the large cities in the traditionally Catholic Northeast and Mid-west. The trend toward apartment living also fosters dyads and triads, since four- or five-bedroom apartments are rare. In some congregations, a substantial proportion of the members are already in dyadic living ar-rangements, and the community government may lack the tradition of authority to request or require that these grbupings be dissolved. This being the case, dyad and triad living will probably be unavoid-able in religious communities, at least to some extent. There are, how-ever, positive steps which the members of a congregation can take to ad-dress the issues which such arrangements raise. First of all, the records of a community should be investigated, in order to determine whether the abstract predictions of sociological theory about dyads and triads are, in fact, reflected in this particular congregation. Are the living arrange-ments and ministerial placements more stable thaff they were twenty years ago? What is the average size of living groups within the congre-gation? How long, on the average, have dyads been together? How long have triads? The members of larger groups? Which type of living arrange-ment appears to be increasing in frequency? Which types are decreas-ing?~ 4 Once trends have been identified, a congregation may wish to initi-ate a communal discernment process to determine what the effects of dy-ads and triads have been for its members, and whether these effects are desirable or not. The members of dyads and triads, or members who have once tried to join such a living arrangement, could be surveyed for their opinions and insights. Two- or three-person living arrangements could become a topic for chapter or pre-chapter discussion and debate among all the members, since whatever policies a congregation adopts in this regard would have to be owned by the members affected. Some of the possible follow-up actions to this community discern-ment could include the establishment or enlargement of a specific coun-seling or facilitation program to work with the members involved in dy-ads and triads. Triads may choose to make regular and frequent use of a facilitator--perhaps on a biweekly or monthly basis--to alert them-selves to and to deal with instances of divide and conquer, rejoicing thirds, or exclusive factions that may arise. Newly-formed triads-- especially those formed of a previous dyad and a singleton--would be in particular need of this service. Job counseling and placement services 50 / Review for Religious, January-February 1990 may help the members of dyads decide when to move on, and, of course, extensive counseling services would be needed for long-standing dyad members when, as will inevitably happen, illness, retirement or death dissolves their pair. The members of a congregations may decide to place a limit on the number of years that can be spent in a given dyad. Since most congregations no longer intervene so actively in the lives of their members, however, special commur~ity-wide discernment and input would be necessary before such a step would be accepted and owned, especially by the dyads involved. The congregation's leadership would also have to provide information about alternatives--both in living and in ministry--for any pair of its members who did agree to separate and move on. The physical resources available to a congregation should also be ex-amined in the light of what is learned about dyads and triads in the com-munity. In the past decade or so, for example, many parish convents have been closed and either demolished or converted to other uses. Some of these may have been of an ideal size to house a group of five or six. Congregations may wish to identify the houses of the "right size" which are still available, and make arrangements to purchase them, if they do not already own them. Any new living space which is created-- apartment buildings that may be purchased or built, large-scale quarters attached to hospitals or retirement centers that may be modified-- should be created with the effects of dyads and triads in mind. Finally, creative social arrangements may be devised to maintain ties to the larger community in the members of dyads and triads. If a con-gregation has small discussion groups as part of its government process, dyad members may be assigned to different groups. For those orders still involved largely in teaching, summer ministry or vacation opportunities can be advertised, and dyad members urged to avail themselves of dif-ferent opportunities. Dyads and triads living in the same area may be in-terfaced, and perhaps exchange members for a week or even longer. As congregations begin to explore the implications of living in groups of two and three, other practices will doubtless be devised. These should be shared with other communities. Number is not destiny. No inevitable social laws require that a dyad be excessively stable, or that a triad dissolve in acrimony and misunder-standing. As the members of small groups become aware of the tenden-cies involved in their living arrangements, they may be able, with some help from the larger congregation, to deal with the problems that arise. It is hoped that this article will be a first step in the process by which Dyads and Triads religious communities harness the dynamics of dyads and triads and con-vert them to truly life-giving forces for the religious life of the future. NOTES ~ See Sandra Schneider, New Wineskins:Re-imagining Religious Life Today (New York: Paulist Press, 1986), pp. 252-255. 2 Georg Simmel, The Sociology ofGeorg Simmel, trans. Kurt H. Wolff, (New York: Free Press, 1950), p. 123. 3 lbid, p. 124. '~ lbid, p. 126. 5 Ibid, p. 123. 6 Ibid, p. 137. 7 Patricia Wittberg, "Transformation in Religious Commitment," REVIEW FOR RELm~OUS 1985, Vol. 44, pp. 161-167. 8 Benjamin Zablocki, The Joyful Community (Chicago: University of Chicago Press, 1980), pp. 116-120. 9 Benjamin Zablocki, Alienation and Charisma (New York: Free Press, 1980), p. 289. ~0 Kristin Wombacher O.P., (n.d.) "American Religious Life Since Vatican II: Change and Continuity." Unpublished paper, p. 245. ~ lbid, p. 235. ~2 Simmel, op cit, p. 139. ~3 lbid, p. 148. 14 Please note that this article does not predict that there will be no stable triads in a congregation, merely that these will be relatively few compared to the number of stable dyads. Large, institutional groups of religious may also remain essentially un-changed over the years. This large group stability would be due, however, not to the abstract effects of number, but to the personal inability of the individual mem-bers to move on, whether because of age, psychological inflexibility, or the simple belief that a given congregational work would not survive were they to leave it. Evaluating Religious Community Costs David E. Meier, S.J. Fr. David Meier, S.J., serves as a financial consultor for the Detroit Province of the Society of Jesus. He is also the treasurer of the Jesuit Community at the University of Detroit. His address is Jesuit Community; Lansing-Reilly Hall; University of De-troit; 4001 W. McNichols; Detroit, Michigan 48221-9987. Point of view is a factor in literary evaluation, an element of artistic per-spective, and a determinant of political affiliation. Point of view is equally an essential criterion for determining what is meaningful in any financial assessment. A number of conditions can be identified which affect the financial data being analyzed. Some of these conditions merely color the data, so that a simple new cast of mind, like the addition of a filter on a camera lens, will provide an improved impression. Another condition may be rather like a fun-house mirror, which distorts the data, often so beyond one's normal frame of mind that the data loses all cogency. 1. Point of View--a Perspective When religious superiors are mystified because they do not find mean-ingful comparisons between per member costs of living in their local com-munities, their point of view is frequently at the heart of their mystery. Failure to advert to their perspective is what leads them to ask, "Why can't we get reliable comparisons between the per member costs at St. Agatha and St. Theresa?" Concern for lifestyle quickly introduces estimates for the amounts of money needed for community support under varied assumptions about a standard of living. Often enough the "common sense" expectations 52 Evaluating Religious Community Costs about a reduction in per diems are contradicted in the reality. Later in this article a number of conditions which merely color data will be examined. These should not be allowed to distract religious su-periors from a key condition which actually distorts the data which enter into their decisions. 2. Full CostDMarginai Cost Distinction Religious superiors should be conversant with the economic distinc-tion between full cost and marginal cost. This is the key condition for avoiding distortion in comparing per member costs for various commu-nity sizes. The effect of this distinction is especially significant when deal-ing with small numbers, say three to forty, which is representative of the size of most local religious communities. This distinction brings eco-nomic discernment down from the clouds to the refectory and the com-mon room. Consider, for example, an education community of thirty members which devotes hours of discussion trying to decide whether it is economi-cally preferable to have ten retired members rive apart in a separate com-munity from the twenty active teachers. Another study tries to make economic sense out of establishing a new community for a few retired members in a parish facility which has more room than is needed by the parish personnel. .The approach to these economic determinations will most often be reduced to measuring the per member cost. And here is where the dis-tortion can arise! Are the per member costs to be measured as full cost or marginal cost units? The difference can be of surprising magnitude. 3. Marginal Cost Marginal cost begins at the very edge of full cost. Whatever is the total cost of providing for the housing, food, personal, institutional, and automobile expenses of a 30 member community constitutes the commu

Issue 64.2 of the Review for Religious, 2005. ; Faith Perspectives Taking Account Religious Life Holy People QUARTERLY 64.2 2005 Review for Religious fosters dialogue with, God, dialogue witt~ ourselves, and dialogue with one . another about the l~olin~ess~w~e try tolive' ~ ~ according to charisms of Catholic religious life,,; As Pope Paul VI said, our Way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: review@slu.edu ¯ Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ° St. Joseph's Provincial House 333 South Seton Avenue ° Emmitsburg, Maryland 21727 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2005 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. view for religious Editor Associate Editor Canonical Counsel Scripture Scope Editorial Staff Webmaster Advisory Board David L. Fleming SJ Philip C. Fischer SJ Elizabeth McDonough OP Eugene Hensell OSB M~ry Ann Foppe 7Fracy Gramm Jiady Sharp ' Clare Boehmer ASC Steve Erspamer SM .Kathleen'Hughes RSCJ Ernest E. Larkin OCarm Lot~is and Angela Menard Bisl~op Terry.Steib SVD Miriam -D. Ukeritis CSJ :'. QUARTERLY 64.2 2O05 contents 116 prisms Prisms faith perspectives Reaching the Alienated Heart: An Interpretation of the Descent into Hell Dennis J. Billy CSSR examines our creedal profession that Jesus "descended into hell" and finds an understanding for our contemporary human experience. 129 Feet First into Resurrection Bonaventure Stefun OFMCap delves into the significance of the Christian action of the washing of the feet in its sacra-mental way of relating us to the risen Christ. Reflection and Discussion 11,4] 135 152 taking account Framing the Ethical Rights of Priests James F. Keenan SJ writes as a moral theologian to propose four ethical rights that would seem to need recognition for the healthy communio of the church. Faith and Solidarity in Action Anne Munley IHM presents a summary overview of the May 2004 plenary session of the International Union of Superiors General (UISG) dealing with the ministry of reconciliation. Review for Religious 159 Women Religious in Treatment for Addictions Millie Cargas describes art therapy and its effectiveness in therapy programs. 168 Asceticism and Chaste Celibate Love 177 184 194 Vilma Seelaus OCD unites chaste celibate love with an asceticism that enlarges the heart to receive a greater outpouring of God's love, which then flows more freely through us into the lives of others. Prayer hoOy people Snapshots of Three Lesser-Known "Saints" Robert F. Maloney CM sketches in brief detail the lives and deaths of three Catholics who continue to call us to witness to our faith. Learning to Live Serenely: The Wisdom of FFancis de Sales Juliana Devoy RGS reintroduces us to the sage advice of Francis de Sales in the ordinary daily living of our Christian lives. Reflection and Questions Good and Bad Zeal, Good and Bad Spirits Joseph I. Cisetti notes that, while distinct, the teaching of St. Benedict on good and bad zeal and the instructions of St. Ignatius on good and bad spirits bear similarities useful for both personal discernment and pastoral ministry. Reflection Questions ~ 201 206 ]epartrn r s Scripture Scope: Reading the Acts of the Apostles Canonical Counsel: No More, No Less, and No Other . 212 Book Reviews 64.2 200Y prisms Te title of the apostolic letter "Stay with Us, Lord," published on the occasion of the October 2004-October 2005 Year of the Eucharist, repeats the request that the two disciples gave to the stranger as they made their way to Emmaus on that first Easter Sunday. Each year we seem to enter anew into the full challenge of our asking the Lord "to stay with us" as we move into the Easter and Pentecost seasons .and the Ordinary time of our Christian living that follows. Every Eucharist we celebrate brings home to us our relating to the Risen Lord in his sacra-mental presence. As we know from our scripture readings in the Easter season, Jesus seemed to move in and out of the disciples' lives. His alter-hating presence and absence prompted Peter and some of the other apostles to go back to their trade of fishing, which provided the occasion for a picnic breakfast at the seashore. Perhaps over and over again we may have heard the apostles and disciples begging "Stay with us, Lord." The Risen Lord does "stay" with his eucharistic stance of offering himself totally in love to God his Father and of giving himself R~ie'w for Religio~s totally in love over into our human hands. The once-event of crucifixion is removed from the boundaries of time by the very person of Jesus now risen and "stay-ing" with us day after day. Each celebration of the Eucharist calls forth our recognition of this nearness of Jesus, inviting us to be with him in this love-offering. Eucharistic adoration outside of Mass continues to chal-lenge us to recognize Jesus' presence not so much as merely "staying" with us but rather as continuously offer-ing himself in love totally to the Father and to us and always inviting us to fully integrate ourselves into his sacrificial (that is, "making holy") action. "Stay with us, Lord"--heartfelt as the plea is--needs more humbly to be prayed as "Let us be where you are, Lord." Our greatest desire is always to be where God is; we do not smugly ask God to take the trouble to come to where we prefer to be. By God's grace and calling, some women and men, often hermits or consecrated religious, have dedicated their lives to Eucharistic worship. They have given their lives to "stay" with the Lord. But for the most part we ordinary Catholics find that life is spent in many activities, working for a living, being helpful and hospitable, planning, coping with setbacks, involved with family or community, with limited time for church celebrations and Eucharistic devotions. Are we slow to expect Christ to "stay with us"? .If we are, why not prayerfully seek to "stay with Jesus" as he continues to be active everywhere in this busy world of ours? Then we realize the 'truth of the Eucharistic action: Jesus is the One inviting us to be With him in his love offering to God and to others. Our. prayer is: "Let me stay where you are." David L. Fleming SJ 117 64.2 2005 faith perspectives DENNIS J. BILLY Reaching the Alienated Heart: An Interpretation of the Descent into Hell The doctrine of Christ's descent into hell after his suffering and death on Good Friday conveys some important truths about the meaning and scope of the paschal mystery. To understand this doctrine, we must distinguish its theological for-mulation from the underlying truth it seeks to express. Also we must put aside any prejudices that would prevent us from probing this doc-trine for its full worth and must open our hearts to its deep spiritual wisdom. My purpose in this essay is to explore what the Apostles' Creed means when it says that Jesus "descended into hell" and to see this teaching's impact on our lives today. Christ's Redemptive Self-Emptying As we begin, note that the descent into hell makes sense only if we examine it in the con-text of the creed's other affirmations about Dennis J. Billy CSSR, a frequent contributor to our pages, writes from Accademia Alfonsiana; C.P. 2458; 00100 Roma, Italy. Review for Religious Christ, especially those related to his plan of redemp-tion. The Apostles' Creed, we are told, "is rightly con-sidered a faithful summary of the Apostles' faith" and constitutes "the oldest Roman catechism." 1 Since all of the church's teachings about Christ are closely related, just where this particular doctrine appears in the creed can tell us much about its overall function in the faith of the early church. When looking at the surrounding words, we see that Jesus' descent is placed between affirmations about his suffering and death ("he suffered under Pontius Pilate, was crucified, died, and was buried") and the proclama-tion of his resurrection ("on the third day he rose again"). If the early Christians considered entering the realm of the dead a natural outcome of Jesus' passion and death, then rising from the dead preceded his ascent into heaven. This immediate context tells us that Jesus' descent into hell occupies an important place in the over-all narrative of Jesus' redemptive journey. If it did not, it would never have been placed at the very heart of the creed's Christological affirmations. The preceding and subsequent Christological affir-mations in the Apostles' Creed make this even more apparent. Earlier we affirm that Jesus is the only Son of the Father, that he was conceived by the power of the Holy Spirit and born of the Virgin Mary. Later we affirm that Jesus ascended into heaven, sits at the right hand of the Father, and will come again in glory to judge the living and the dead. The creed's entire Christological narrative, then, looks something like this: incarnation, birth, suffering, death, descent into hell, resurrection, ascent to the Father's right hand, return in glory, final judgment. Along with the resurrection, Jesus' descent into hell lies at the center of the narrative of human redemption. It is the last action of Jesus' redemptive self- 119 64.2 200~ Billy ¯ Reacbing the Alienated Heart emptying and the point from which his transformation and glorious ascent begins. rOse,ore the dead, ' ascended into heave " allows for somb latit de: about how these forrnulation " " should be ftnderstOod. ,:, Formulation and Truth At this point some pivotal questions arise. What is the correspondence between the statements in the Apostles' Creed and the truths they express? Is this brief narrative of Jesus' redemptive mission meant to be taken lit-erally? Does it reveal certain truths about Christ's redemptive action that can be removed from their present theological formulations in the hope of uncovering deeper, even more penetrating insights into the mystery of the Christ event? Is it possible to uncover the underlying truths of the creed without doing damage to the tradition by which those truths have been passed down? There are no simple answers, to these important and enigmatic questions. Some statements in the creed are affirmations of historical fact and require a close con-nection between the formulations themselves and the truths they .state. To say that Jesus suffered, died, and was buried, for example, leaves little room for discus-sion. Either these affirmations happened or they did not. The historical events to which they refer must be either accepted or denied. Other statements in the creed, however, are affirma-tions of faith that cannot be historically verified and thus Review for Religious offer more leeway in distinguishing between their for-mulations and the truths they disclose. To say that Jesus rose from the dead or ascended into heaven allows for some latitude about how these formulations should be understood. What do we mean when we say someone has risen from the dead? What is our understanding of ascension? What is our understanding of heaven? Unlike the notions of suffering, death, and burial, these con-cepts have no historical precedents with which to com-pare them. Given these possibilities, theologians need to discern with care the nature of the particular creedal statement before them and then determine to the best of their abil-ity the relationship between the formulation itself and the truth it uncovers. While a certain logical gap will probably always exist between the formulation and the truth to which it points, the gap will likely vary from one doctrinal formulation to the next. Understanding Jesus' Descent Like the doctrines of Jesus' resurrection and ascen-sion into heaven, the creedal affirmation of Jesus' "descent into hell" allows for a certain amount of dis-tance between its theological formulation and the truth it expresses. After all, there must be more to this doctrine than the image it conjures.in our minds of a literal, spa-tial descent by Christ into the dark and gloomy under-world of the now outdated Hebrew worldview. What about the astonishing message of God's undying love for the world? Most would agree that hell is not so much a place as a state of being, one completely alienated from God. In our reinterpretation of hell, the focus should be on the spiritual and mental, not the physical. When speaking about Jesus' "descent into hell" today, perhaps we should interpret it as revealing something about 121 64.2 2005" Billy ¯ Reaching the Alienated Heart humanity's alienation from God and about Jesus' role in bringing that alienation to an end. Alienation makes us feel isolated from ourselves, one another, and God. It hinders us on our journey through life and prevents us from becoming the persons we are called to be. Ronald Rolheiser puts it this way: "We are social beings, meant to live in love and intimacy with others. Our nature demands this. When, for whatever reasons, we cannot achieve this and communicate love as we should, then something is missing inside of us--and we feel it! We feel estranged and alienated.''2 To be in hell is to be in a state of complete and utter alienation from God. In such a state, we have lost touch with our-selves and so have become incapable of reaching out in love to anyone. If we are honest, all of us will admit experiencing sometime in our lives this sense of being estranged from and "out of sync" with ourselves, the world around us, and the God who created us. We feel at war with our-selves, divided and incapable of healing the division. Although we are conscious of it in various ways and degrees, this sense of alienation is not a matter of per-sonal choice (although choice can contribute to it), but a part of our existential condition as human beings. What makes matters worse is that we somehow sense that it was not meant to be this way, that something has gone terribly wrong with our human condition and that some-how humanity as a whole bears at least some (if not all) responsibility for it. Making All Things New Christianity is all about how God chose to make things right again by sharing our human condition and overcoming this alienation lurking deep in our hearts. Down through the ages, the church has developed the Review for Religious doctrines of original sin and redemption to explain this universal alienation and reveal the way God has chosen to rectify it. Jesus' descent into hell is intimately tied to these fun-damental Christian doctrines, each of which, like two sides of a coin, cannot exist without the other. Here, too, a distinction must ., - - -- be made between the formulations of these doctrines and the truths they disclose. Like Jesus' descent into hell, these doc-trines allow room for interpretation. The doctrine of original sin affirms that all of humanity has somehow become alienated from God in its collec-tive soul. The doctrine of redemption, in turn, affirms that, for any healing to take place, Jesus entered that realm of alienation and preached the Good News of God's love for each and every human being. When seen in this light, Jesus' descent into hell is the final stage of his redemptive self-emptying. H~ has entered our world, given himself to us completely, to the point of dying for us, and even to the point of telling those who live in complete alienation from the divine that God still loves them. Through the cross Jesus reveals his message of divine compassion, breaks down the resistance of our primal alienation, and offers newness of life to all who would have it. Byzantine iconography illustrates this point very well. When depicting the descent into hell, the artist normally has Jesus standing on the toppled gates of hell with a scroll in one hand and pulling Adam out of a bottom- The word preached by Jesus to those in hell boldly proclaims a new creation made possible by hi! rising from the dead. 64.2 2005 Billy * Reaching the Alienated Heart less pit with the other. Below Adam, angels can be seen locking Satan and his minions in chains that will hold them captive for all eternity. According to the principles of iconography, a scroll typically represents the preach-ing of the word. Since "Adam" in Hebrew means "man," in the universal sense of the term that today many would refer to as "humanity," Jesus' lifting of Adam, the first man, indicates the healing of humanity's primal wounds and its elevation to even great heights through Christ's redeeming grace) The word preached by Jesus to those in hell boldly proclaims a new creation made possible by his rising from the dead. Through his resurrection Jesus, the first fruits of the new humanity, takes fallen humanity by the hand, lifts it out of its primal alienation, and lets it par-ticipate in a union with the divine more intimate than everbefore thought possible. Jesus' descent into hell cannot be properly understood apart from his rising from the dead. It relates to the resurrection as the doctrine of original sin relates to the redemption. They are like two sides of a coin: they cannot exist without each other. Observations The above presentation offers a rethinking of the church's traditional teaching of Jesus' descent into hell. What follows are a number of remarks designed to fill out this interpretation in practical and relevant ways. 1. To begin with, this presentation challenges us to examine our minds and hearts in order to affirm what we truly believe about our faith. The doctrines of Christianity developed over time out of the experience of God's people and must always try to speak to their ongo-ing experience. If they fail to do so, they risk becoming brittle assertions from the past that fail to inspire and give life. The challenge for today's believers is to engage Review for Religious these doctrines in such a way that they continue to speak to their experience while remaining faithful to the insights of our Christian forebears. This presentation of Jesus' descent into hell uses different interpretive lenses to affirm the underlying truths of the traditional teach-ing so that they can be understood among the shifting contours of today's spiritual landscape. 2. A fundamental presupposition of this presentation is that it is possible to draw a distinction between a par-ticular formulation of the Christian faith and the truths it seeks to express. Since the complex relationship between language and meaning are not easy to unravel (if at all), we have urged here that, when seeking a refor-mulation of a doctrine that would be more palatable to contemporary tastes, we proceed strictly on a case-by-case basis. The approach used here for reinterpreting Jesus' descent into hell, for example, would not neces-sarily work in discussions of other creedal statements, especially those with more historically verifiable claims. 3. The distinction between a theological formula and the truth it discloses can be upheld on the basis of the analogy of human language. As with language, the Aposdes' Creed is a complex system of symbols that seeks to convey an intricate web of meaning. While all trans-lations of that meaning from one language to others are themselves interpretations (some better than others), we maintain that translations are not only possible but some-times absolutely required. This claim is all the more true for the church's proclamation of the Gospel, which at one and the same time must remain faithful to the apos-tolic tradition and relevant to the spiritual needs of each generation. 4. The choice of the phrase "alienation from the divine" as the existential equivalent to the Christian doctrine of hell has much in its favor. The term "alienation" is used 64.2 2005 Billy * Reaching the Alienated Heart by many spiritual writers today and, when taken to an extreme, conveys a sense of the intense pain and isolation experienced in a life marked by a total absence of God. The knowledge, moreover, that there are different degrees of alienation (from simple noninclusion to total estrange-ment) brings new insights in the Catholic doctrine of purgatory. If hell is the state of being in which individuals have become so alienated from God that they can no longer open their hearts to God's compassionate love, then pur-gatory represents that state of being where alienated hearts still can be moved to conversion. Seen in this light, the final judgment is not an external ruling exercised by Christ at the end of time, but the simple recognition that per-sons' choices in life have a cumulative effect on their hearts. 5. Finally, Jesus' death on the cross, his descent into hell, and his resurrection from the dead do not bring an end to humanity's existential condition of alienation from the divine, but begin its healing. Jesus' descent into hell was not a single, one-time event, but a continuous engag-ing with humanity's alienation from the divine. Because Jesus' redemptive action occurs both in and out of time, he continues to empty himself for us to this very day by descending into the throes of our alienation from God in order to make of it a new creation. V~at has changed for us as a result of his redemptive action is that, in the midst of this alienation, we can hear a still small voice from deep within our hearts calling us by name and affirming God's compassionate and abounding love for us. That voice is the Spirit, the bond of love between the Father and the Son, who wishes not only to speak but also to dwell within our hearts. Jesus' redemptive action makes it possible for us to live a life in the Spirit. This descent into hell is a stark reminder of what our lives would be like without him. While these observations do not exhaust the insights Review for Religious that this interpretation of Jesus' descent into hell has to offer, they demonstrate that doctrine can be both con-tinuous with the past and relevant to the spiritual sensi-tivities of today's believers. We have seen that this descent can be understood as Jesus' proclamation of the truth of his resurrection even to those who have com-pletely alienated themselves from the divine love. Although God's love for humanity is deep and plen-tiful, Jesus was well aware that not everyone would be ready to accept his message of forgiveness and intimate friendship with the divine. He experienced rejection dur-ing his public ministry and fully expected the same (if not worse) when he journeyed to hell by way of his grue-some and bloody death by crucifixion. This knowledge, however, did not prevent him from proclaiming his trans-forming message of God's love in the realm of the dead. On the contrary, it emboldened him. The point of this essay is that this shadowy realm lies not in some dark, murky Sheol beneath the pillars of the earth, but deep in the human heart. Even today Jesus goes there to proclaim his message and bring an end to humanity's primal alienation from God. Although the message he preaches is a source of vexation to many (hence the well-known phrase "harrowing of hell"), many whose hearts have not been completely hardened will listen to it and be moved to repentance. In the final analysis, Jesus' descent into hell affirms that the Good News is destined to be proclaimed not just to the ends of the earth, but to the heights and depths of reality itself, especially the heights and depths of the human heart. "God is everywhere," as we learned from our penny catechism--even in hell. He is present not only by virtue of keeping things in existence, but also by virtue of his word, the healing message of hope he carries to our fallen and alienated humanity. 127 64.2 2005 Billy ¯ Reaching the Alienated Heart Notes *Catechism of the Catholic Church (Rome: Libreria Editrice Vaticana, 1994), p. 53, §§194 and 196. 2 Ronald Rolheiser, The Restless Heart: Finding Our Spiritual Home in Times of Loneliness (New York: Doubleday, 2004), p. 43. 3 For more on iconography and Jesus' descent into hell, see M. Helen Weier, Festal Icons of the Lord (Collegeville: Liturgical Press, 1977), pp. 41-44. 128 Mother and Son She sits in the half lit room, eyes half closed in prayer. Outside, it is still dark, and all in the house but her are asleep. She looks up as the room fills with light, a new day breaking, the light like none she or anyone else has ever seen. Although it is not whiter than snow, the light of the angel at the tomb, to see it would frighten most. But she, with a light of her own, greater than that of angels, knows she has nothing to fear from this light of purest love. Kevin Bezner Re~ie~ for Religious BONAVENTURE STEFUN Feet First into Resurrection ~ nly with the beginnings of scholasticism in the 1 lth or 12th century was there a careful and sys-tematic distinguishing of sacraments from sacramentals. In 1274 the Council of Lyons (DS 860) listed the church's seven sacraments. In earlier centuries, preach-ers would include various actions in Christian life as grace-giving sacraments/sacramentals, without con-trasting them. One action of Christ commonly followed was his washing of his disciples' feet at the Last Supper. In an age when most travel was by foot, one would think that people would take feet for granted--take them in stride and ignore them. Once people's feet developed calluses, it would seem that they could go on forever with a minimum of care. Paul blithely considered feet to be less majestic parts of the body, even though essen-tial for carrying the faith beyond the mountains. As insignificant as feet would have seemed, people could not forget what the Master had done. One can imagine Peter welcoming visitors to his place of abode with a basin and a towel. Feet took on such an importance that 129 Bonaventure Stefun OFMCap writes this reflective article from St. Augustine Friary; 221-36th Street; Pittsburgh, Pennsylvania 15201. 64.2 2005 Stefun ¯ Feet First into Resurrection washing guests' feet was seen as a kind of sacrament in the church for hundreds of years. Imagine how the concept of a body's importance may have developed in the early church. First came the gru-eling crucifixion and then the gradual realization of res-urrection, both actions involving the Lord's body. What Jesus did in washing the apostles' feet became a way of understanding his res-urrection, for it was a complete and natural demonstration of his incarnation, his embod-ied life on earth. His concern for a lowly part of the human anatomy reminds us that his own mortality came from his human makeup. Disciples could simply follow footsteps into the theology of a Lord who could die and then be raised from the dead. The story began on Easter Sunday. Once the Sabbath restrictions were ended, disconsolate women set out for the tomb where their Master had been quickly buried. These were the women from Galilee who used to accom-pany Jesus and his Twelve. They liked to prepare the lit-tle that he ate and to minister to his various needs, tiny as those needs usually were. This time, with desolate hearts, they wanted to per-form their final service with all their deepest love. They wanted to provide for Jesus' body the anointing that had to be cut short when the Sabbath followed so closely on his dying. Their hearts were filled with love and with an overflowing sorrow, the ambivalent feelings the living experience in taking care of the dead. All those feelings were suddenly turned to alarm as Review for Religious they drew close to the tomb. It was gapingly open, and they could see that it was empty. Immediately they feared desecration or vandalism or strong intimidation on the part of the soldiers or the city's leaders. In their bewil-derment the women turned back to their homes, stum-bling along in stunned silence.lust a short way along their return road, the)~ were jolted to a stop. There was .Jesus, just standing there, not a desecrated corpse but alert and fully alive. He lifted his hand in silent bless-ing and greeting. He had come on purpose, knowing the familiar road they would use. Without hesitation the women knelt in a cluster and embraced his feet. Their prostration was typical enough for their day, more than just a simple bow when paying respect to a beloved teacher. Disciples would kneel to acknowledge how superior the person was who taught them and made sense of life's daily struggles. This time, embracing their Master's feet implied something even greater than deep respect. Jesus himself had embraced his disciples' feet with his hands, washing their feet and drying them with the padded caress of a towel. The women marveled when they heard the Apostles tell the story. Once that ritual of washing feet was completed on the solemn occasion of his last meal with them, Jesus told his disciples to do what he had done, and they told others. This would be a sign that they were.Jesus' disci-ples. The whirlwind events of the next days prevented any development of the new rite of service, but all would have been thinking of his command to wash one another's feet, serve one another, love one another just as Jesus loved each of them. Even the children would have to be part of this new and loving ritual of washing feet. Jesus said plainly that all such service, even to the very least, was really done for him. 131 t~4.2 200~ Stefun * Feet First into Resurrection The Gospel of John On 12:3-7) subtly connects this foot-washing by Jesus with the tearful washing and costly anointing of Jesus' feet by a woman of tarnished reputa-tion in the house of Simon the Pharisee (Lk 7:37-38, Mk 14:3-8, Mt 26:7-12). Judas called the flood of oil a dread-ful extravagance. We all are inclined to thoughts like that, John seems to imply, and perfumed oil belongs on the head, not the feet! It certainly seemed wasteful until Jesus said it was part of the preparation for his burial. Now, on the road returning home, the women real-ized that the pre-burial anointing by one or two women was more important to Jesus than what they were attempting to do by going to his tomb early in the morn-ing. He seemed to accept that anointing of his feet at a Pharisee's interrupted dinner as a special sign, a sign which indicated an intense love and an immense faith. John suggests in his Gospel that the woman, named Mary, was showing the kind of reverence a body deserves that brings God's presence into salvation history. Jesus kept saying that he knew he was about to be executed. He would die and bring about forgiveness of sin, and he would do it through his body. He would put his body into total submission to God, and in dying he would trust the Father to take care of him, including his body, and even his feet. The woman herself seemed to be saying the same thing with her aromatic anointing. The body she anointed would not carry the stench of corruption but rather the fragrance of God's presence. In accepting this service for his burial, Jesus was indicating that he had no fear of physical corruption after death. Psalm 16 had long before assured him of his Father's intervention to keep his body from decay. He needed just to trust his Father, to live by faith as completely as he asked his dis-ciples to do. Review for Religious As the women of Easter Sunday embraced their Lord's feet along a familiar road, they understood the fuller meaning of washing and anointing feet. They con-eluded that every washing was also an anointing, a prepa-ration for his burial. All the daily care for little children and other needy persons was part of his burial, as were all the care and respect shown for the bodies of persons who had died. The very care became the perfume of love and the promise that the Father would be present even when bod-ies succumbed in death. What this woman did in anointing his feet, Jesus said, would be recalled wher-ever he would be remembered and his gospel proclaimed. When he made this remark, it seemed like simple grati-tude on his part, but he was really saying that every dis-ciple of his could help prepare his body for burial. Their daily acts of service to their brothers and sisters would be an anointing with perfumed oil, a symbol of God's presence and a pledge of resurrection, his own first, and then that of all his disciples. It was natural for people in the early church to con-clude that the washing of feet was a kind of sacrament, a sign of the Lord's presence and a channel of grace. Gradually, in the course of centuries, feet became pam-pered by socks and sturdy shoes and comfortable trans-portation and no longer looked forward, upon arriving, to the soothing removal of mud and dust. Not just tramping feet but all parts of a Christian's body took on the role of signifying the body of Christ. Can we, like Jesus, in dying, trust the Father ~to take care of us, including our body, and even our feet ? 133 64.2 2005 Stefun ¯ Feet First into Resurrection Instead of a washing only, at baptismal rites the body would be anointed, as it would also at confirmation and the sacrament of orders. Often a healing anointing would be given to the sick, and the sacrament of healing addressed the greater healing of sin's wounds and the grand hope of sharing in our Lord's risen life. In these latter-day circumstances, the washing of feet has taken on the appearance of an act of penance and humility, a virtuous act, but no longer a sort of sacra-ment like the seven described by the Councils of Lyons, Florence, and Trent. Not just the washing of feet, but all thoughtful care of others used to be understood as a path toward understanding and being involved in Christ's dying and rising. If feet no longer need gentle washing as a matter of kind hospitality, some other service in Jesus' name for a poor child or a travel-worn person on life's journey would keep Jesus' disciples aware day by day of him dying and rising among us, or us dying and rising in him. Questions for Reflection and Discussion Questions for personal reflection and group discussion: 1. How do we understand our Catholic distinction between sacraments and sacramentals? Perhaps we may need to review "Sacramental, in the Catechism of the Catholic Church, Part Two, Chapter Four. 2. We experience the washing of the feet during the Holy Thursday Eucharistic celebration. Have we experienced other sacramental moments during the Eucharist or other Catholic prayer service? Why was this action sacramental for us? Review for Religious JAMES F. KEENAN Framing the Ethical Rights of Priests Lately priests have been writing and signing a variety of statements. For-instance, on 9 December 2002 fifty-eight Boston priests signed a letter calling for the resignation of Cardinal Bernard Law. In a letter of 1 October 2003, priests of Rockville Centre called for a meeting with Bishop William Murphy over "widespread dissatisfaction" with his leadership. The priests of Chicago wrote an open letter to the hierarchy about the tone and content of church leaders' remarks about gay and lesbian persons, a letter subsequently adopted by priests of Rochester (New York) and Boston. Then there Was the let-ter of last August signed by more than 160 priests in Milwaukee calling for a married clergy. Amazing actions inasmuch as many cannot remember during the 1980s or 1990s any other James F. Keenan SJ has written for us twice before, in 1992 and 1996. His address is Theology Department; Boston College; Chestnut Hill, Massachusetts 02467. taking account 135 64.2 2005 Keenan ¯ Framing the Ethical Rights of Priests such letters written by priests. Thus, it seems relevant for a Catholic moral theologian to ask: Do priests have a right to do this? A~dmittedly, in each instance the letters are admoni-tory at most, yet they are concerned with influencing the bishop and/or the bishops' conference. As the priests in Rockville Centre noted in their letter, as "your brother priests., we believe that [we] may have a special role." Do they? Before answering that question, I need to ask three prior questions. First, how much have moral theologians assisted priests? Second, how interested would priests be in the assistance of moral theologians? Third, how appropriate is rights language for speaking about the priesthood? After answering these questions I will pro-pose four specific ethical rights for priests. Question 1: How much have moral theologians assisted priests? The answer to the first question is simple: Not much. Strange as it may seem, priests and bishops rarely receive any professional training from moral theologians. Those who study at seminaries, divinity schools, or schools of theology do not have the type of ethical training that those at other professional schools receive. Students at business, medical, or law schools take ethics courses that address the ethical issues relevant to their particular pro-fession. They are taught the responsibilities and rights specific to their profession: matters of representation, confidentiality, whistle-blowing, client expectations, priv-ileges, promotions, evaluations, conflicts of interest, pro-fessional boundaries, and so forth. This type of ethical training is not found at most seminaries, divinity schools, or schools of theology, even though many students take two, three, or four courses of Review for Religious Christian ethics. Divinity students and seminarians gen-erally do not study the ethical demands, responsibilities, rights, obligations, and privileges specific to their voca-tion. Rather, they study the ethical norms and relevant circumstances regarding the laity's sexual relations and the attendant reproductive issues, the social ethics of governments and businesses, and the medical ethics of physicians and nurses. That is, those in ministry are taught how to govern and make ethically accountable the members of their congregations. But, generally speaking, they are not taught by what ethical reasoning, insights, or norms they should govern themselves ethi-cally. A priest, therefore, knows much, much more about birth control and in-vitro fertilization than he knows about the demands of confidentiality, the principle of subsidiarity, or the right treatment of employees. This same alienation is found in canon-law courses. When seminarians study canon law, they learn more about whether a married couple can get an annulment than the rights and responsibilities incumbent on their own state in life. Ask a priest what he should do if his vicar says to him, "An accusation has been filed against you; I deem it credible; you have two-hours to leave the rectory." Few would know what rights belong to him. But tell him that you want to marry a person who while belonging to another Christian denomination married a person in a non-Christian wedding but subsequently entered that denomination and then they both sought the blessing of a minister (of yet another denomination) and he will be able to explain to you whether and why your intended needs to file for an annulment. Priests learn a lot about how to direct others, but not about what pertains to themselves. That being said, there have been a few recent signs of change. As early as 1996 the moral theologian Richard 64.2 2005 Keenan ¯ Framing the Ethical Rights of Priests Gula wrote his Ethics in Pastoral Ministry (Paulist Press). Gula has spoken around the country about the need to develop such training. The Protestant ethicist Karen Lebacqz has likewise written and spoken extensively on the topic. More recendy, facing the crisis here in Boston, Edward Vacek, Stephen Pope, and Lisa Sowle Cahill have written and spoken in a variety of places about the need for professional ethics in the church. With the Mennonite theologian Joseph Kotva, I edited Practice What You Preach: Virtues, Ethics, and Power in the Lives of Pastoral Ministers and Their Congregations, which con-tained twenty-six essays by Christian ethicists from a dozen denominations reflecting on the need to develop more ethically accountable lives of service and leader-ship. Interestingly, though all the contributors were well-known, most of them had never written on ethical issues internal to church life. In order to help readers get an idea of the scope of issues facing people in ministry, the writers in our col-lection offered ethical guidance for individual church leaders and their communities and dealt with issues such as disillusionment and deference in clerical life, semi-nary admissions policies, candidacy programs, pastoral assignments, staff salaries, liturgical celebrations, and the practices of collegiality and subsidiarity. These initial exercises by moral theologians illustrate, then, just how much work we need to do to assist the clergy in their professional service to the church. But that leads to the second question. Question 2: How interested would the clergy be in moral theologians' assistance? That answer is simple: It all depends on the priest, for there is no consensus among priests about the need of professional ethics. The reason for this is, in part, the Review for Religious differences among them regarding their own under-standing of themselves and of episcopal decision making. The first difference is how they privilege one dimen-sion of their ministerial identity over another. Admittedly, all understand themselves as having the status of ordina-tion and yet being called to service. But they look at that double identity with specific preferences. In a wonderful new book, Evolving Visions of the Priesthood (Liturgical Press, 2003), Dean Hoge and Jacqueline Wenger asked the clergy whether there is a new status or permanent character conferred by ordina- Because status privileges the clergy as liping in a"distinct world, establishing a professional ethics for them Can be especially challenging. tion. When they first asked that question in 1970, only 52 percent of those aged 26-35 said yes, while 88 percent of those aged 56-65 said yes. But now, more than thirty years later, 68 percent of those once young priests now between 56-65 answered yes, while an enormous 95 per-cent of those 26-35 said yes. That is, thirty years ago the younger the priests were, the less inclined they were to be concerned~with the status question; today the younger they are, the more they are so inclined. Because status privileges the clergy as living in a distinct world, establishing a professional ethics for them can be espe-cially challenging. The second difference correlates with the first. Those priests more inclined to understand themselves as ordained and set apart are more comfortable with earlier forms of episcopal decision making, while those more inclined to identifying themselves with their ministerial service are looking for more professional standards. The 139 64.2 2005 Keenan ¯ Framing the Ethical Rights of Priests former tend to look at ecclesial bureaucracy with esteem and are satisfied with their fraternal and paternal expres-sions. Similarly they are comfortable with the way the Roman curia proceeds. Those who prefer service look to the world of the professional where the norms of con-duct are posted and expectations regarding promotions, decision making, and power sharing are public and clear. Thus the way a priest identifies himself also tends to develop into where he looks for standards of authority. We might be surprised by the way these differing tendencies look at canon law. Those who see themselves as having a set status are comfortable with exercises of local episcopal authority and prefer the bishop's admin-istrative or executive judgment to the actual application of the law. The men who want clarity and norms are more likely to want reform of clerical culture, and toward that end they often turn to their professional identity as expressed in canon law. These tendencies play out similarly in the contem-porary problematic of removing priests. Priests who understand themselves as ordained and set apart prefer episcopal exercise of administrative power to resolve matters. Priests who understand themselves primarily as servants favor canonical procedures. These dividing lines are applicable not only to the clergy but to the laity's relationship with the clergy. It ought not to be surprising, then, that the champions of the right of accused priests to receive due process and juridical appeal are more often those who tend to orga-nizations like Voice of the Faithful. One layperson, Catherine Henningsen, frequently addresses VOTF chap-ters and calls the removal of priests without due process "the most underreported aspect of the pedophilic crisis" and labels it "the second wave of abuse on the part of many bishops." She follows step by step the normative Review for Religious procedures that bishops should follow, that the clergy should expect, and that the laity ought to oversee. Her work highlights the natural affinity between VOTF and freestanding priests' organizations like the Boston Priests Forum and New York's Voice of the Ordained, which look to guarantee the rights of accused priests. But other priests--those who are more comfortable with ecclesial administrative judgments--are strong critics of Henningson, seeing her work as opportunistic. A final set of tendencies among priests is how they distinguish the private from the public. Priests inclined to understand themselves primarily as separated from oth-ers usually are less inclined to find relevance in the dis-tinction between the private and the public. Priests inclined to service, professional standards, and canon law give the distinction great weight. These feel that they should have private living quarters and be able to dress as they want on their vacation days. Some also see celibacy as an unnecessary intrusion into their private lives. I propose these rights, then, not to extend the divide, but to offer a context in which priests tending in either direction can discuss them, Moreover, I propose them, not as a manifesto or as a confrontational stance for those priests and laypersons who prefer the more service-ori-ented professional model. Rather, I offer a modest pro-posal to both sides of the aisle, and to those as well who try to bridge those aisles. Hopefully, it may let us find common ground upon which we can find agreement rather than disagreement. Question 3: Is rights language appropriate? The answer here is also simple: Yes. I use the word "rights" not as a canonist does, that is, as a very specific right that the Code of Canon Law recognizes; but rather as what moral theologians and Christian social ethicists 141 64.2 2005 Keenan ¯ Framing the Ethical Rights of Priests mean when we talk of the right to food, or work, or healthcare, that is, as an ethical right. Certainly, I propose these with the hope that they may be' eventually articu-lated into canonical precepts, but I do not claim that they necessarily have canonical force now. Moreover, I do not see rights as some sort of volun-taristic assertions of power over and against others; rather, I see rights language as springing from acom- " Way, b foreright . .language appeared in modern liberal democracies, righis Were fi. dt , trinsic .the,. good munity of faith looking to see how its mem-bers can best protect the good of the whole church and its specific members. Following Brian Tierney (The Idea of Natural Rigbts: Studies on Natural Rights, Natural Law, and Church Law, 11 Y0- 162$), I believe that rights were originally recognized by l lth- and 12th-century theologians and canonists who tried to articulate those that belonged to popes, bishops, the clergy, and other church members, not as inimical to the life of the church, but as constitu-tive of the church. In other words, way before rights lan-guage appeared in modern liberal democracies, rights were first expressed as intrinsic to the good of the church. Finally, as Aristotle taught us, ethics is for the com-munity, and asserting the ethical rights of priests is cer-tainly not at the cost of the community, but rather for its benefit. Thus, to the extent that these rights are not respected, to that extent not only priests but the com-munity of the church, its own very communio, suffer. Book II of the Code of Canon Law outlines the obli- Review for Religious gations and rights of all the Christian faithful (cc. 204- 223). The first set of rights and obligations belongs to the laity (cc. 224-231), and eventually the Code turns to the rights and obligations of the clergy (cc. 273-289). Here we find three canonical rights: of association, to a vaca-tion, and to fitting and decent remuneration. Instead of these three canonical rights, I propose four "ethical" ones: the right of priests to share respectfully in the episcopal ministry of the local ordinary, the right of association, the right to exercise their ministry, and the right to fair treatment. I propose these rights as modes of helping the church to further understand the way priests today should ethically live and serve in the church. The Right to Share Respectfully in the Bishop's Ministry The first right echoes one that was discussed in the revision of the Code of Canon Law, "the right of coop-erating with the bishop in the exercise of his ministry." It is the right being implicitly invoked and exercised by priests in their recent letters to bishops and bishops' conferences. John Lynch, a canon lawyer who has written on the rights of priests, frequently asserts that the "cleric shares in the episcopal ministry." Interestingly, he roots his claim precisely in the first canon in the section on rights and obligations, canon 273: "Clerics are bound by a spe-cial obligation to show reverence and obedience to the supreme pontiff and their own ordinary." Lynch's claim is derived from three Vatican Council II documents. The Decree on the Ministry and Life of Priests (Presbyterorum ordinis, §7) says: "Priestly obedi-ence, inspired through and through by the spirit of coop-eration, is based on that sharing of the episcopal ministry which is conferred on priests by the sacrament of order 64.2 2005 Keenan ¯ Framing the Ethical Rights of Priests and the canonical mission." Similarly, The Bishops' Pastoral Office (Christus Dominus, §28) says: "All priests, whether diocesan or religious, share and exercise with the bishop the one priesthood of Christ." Finally, Lumen gentium §28 declares: "The bishop is to regard his priests, who are his coworkers, as sons and friends, just as Christ called his disciples no longer servants but friends." Interestingly, the special obedience that the cleric owes his bishop is based on his sharing in the episcopal min-istry itself. This ethical right is found not only in the Code, its commentary, and Vatican documents. It is found also in the rite of ordination. The first question the bishop asks the ordinand is: "Are you resolved, with the help of the Holy Spirit, to discharge without fail the office of priest-hood in the presbyteral order as a conscientious fellow worker with the bishops in caring for the Lord's flock?" Then in the prayer of consecration we hear the bishop say: "Lord, grant also to us such fellow workers, for we are weak and our need is greater. Almighty Father, grant to this servant of yours the dignity of the priesthood. Renew within him the Spirit of holiness. As a coworker with the order of bishops, may he be faithful to the min-istry that he receives from you, Lord God, and be to others a model of right conduct." In sum, various foun-dational texts recognize the priest as having a share in the exercise of episcopal authority. For this to be conveyed as a right, I suggest that it would be implied in "respect-ful" sharing. When we hear of priests' repeated unsuccessful attempts to meet with their ordinary, we learn that this right is not adequately recognized. In fact, when we note the phenomenon of public letters written and signed by priests, we ought to see this not so much as an indication of that right being exercised, but rather as expressing frus- Review for Religious tration that the presumed right has been ignored. Priests are "going public" because in many instances the right has been long bypassed. When routinely exercised and recognized, the right would foster community, the life of the diocese, and the credibility of episcopal leadership. The Right of Association The right of sharing in the ministry of the bishop leads to fostering right relations among the clergy through association. Canon 275, ~1, states: "Since cler-ics all work for the same purpose, namely, the building up of the Body of Christ, they are to be united among themselves by a bond of brotherhood and prayer and strive for cooperation among themselves according to the prescripts of particular law." Immediately after this paragraph, the Code adds, "Clerics are to acknowledge and promote the mission which the laity, each for his or her part, exercises in the church and in the world." Thus, associations of clerics have reason not to create separa-tion from laypersons, but rather to promote their involvement. In fact, in an earlier draft of the Code, priests were called to recognize the laity's mission; in the promulgated Code they are called to promote it. Though canon 215 defined the right of all the Christian faithful, both lay and clergy, to form associa-tions, canon 278 establishes it as the first canonical right for priests. The Code reads: "Secular clerics have the right to associate with others to pursue purposes in keep-ing with the clerical state." This is the first time that canon law recognized this ethical right. Moreover, in developing the revised Code, the com-mission rejected a proposal that placed associations of priests under the local ordinary. To do so would be to infringe on the exercise of the very right that was being promulgated. 64.2 2005 Keenan * Framing the Ethical Rights of Priests The Code derives its inspiration from the natural law and from the writings of previous pontiffs. For instance, in his encyclical Pacem in terris (§24), Pope John xxIII upholds the natural right to assemble and says that peo-ple "have also the right to give the societies of which they are members the form they consider most suitable for the aim they have in view." He adds: "It is most necessary that a wide variety of societies or intermediate bodies be established equal to the task of accomplishing what the individual cannot by himself efficiently achieve. These societies., are to be regarded as an indispensable means in safeguarding the dignity and liberty of the human per-son, without harm to his sense of responsibility." Thus from the natural law, our own experience, papal encyclicals, and the Code itself, we recognize the ethical right of priests to form associations. Throughout the United States we have seen in the past few years free-standing priests' associations emerge (the Boston Priests Forum, New York's Voice of the Ordained). This ethical right validates these groups. Their recent initiatives to form local movements are congruent with good thinking within the church. Moreover, these organizations do not replace presbyteral councils, but represent a few of what Pope John xxIII referred to as the "wide varieties" of gatherings necessary for human flourishing. The Right to Exercise Their Ministry While priests have an obligation to exercise their priestly ministry, they also have a right to exercise that ministry according to their particular judgment. Here we can think of pastors, for instance, who must discern whether this particular couple is actually ready to get married in the church. And there are instances where the appropriate place or time for a child's baptism is something that pastors must discern. Review for Religqous The question of the exercise of ministry was raised recently by the Boston Priests Forum regarding preach-ing. They wanted to reflect on what is at stake when the chancery defends a particular value and a pastor won-ders whether he ought to raise in his sermon another possibly competitive value. To what degree is he called to exercise his ministry as expressing his particular voca-tion? In the USCCB document on Sunday homilies Fulfilled in Your Hearing, we find the bishops calling the pastor to listen to the Scriptures and to the congregation and to respond to that listening. Is there something that hap-pens existentially in that listening that could prompt the pastor to hear the needs of the laity of his parish in some other way than what a statement from the chancery may convey? Could there also be times when laypersons believe that something beyond what the chancery has articulated needs to be recognized? And if the cleric, in all this listening, is also obliged "to foster peace and har-mony based on justice" as canon 287 states, could he find himself eventually perceiving an obligation in con-science to respond as a preacher of the Word to the par-ticular congregation he serves? This is not advocacy for rebel priests. Rather it rec-ognizes both the context in which a cleric exercises his ministry and the process by which he comes to articulate the sermon and other forms of ministry. Though by his faculties a priest exercises his ministry at the bishop's pleasure, there seems to be another claim on the priest that comes not from the bishop directly, but from the people whom the priest serves. If the priest is to truly promote peace and justice and communio, it seems that in discerning how to do so he needs to rely on something in addition to the bishops' particular will. Like other expressions of his ministry that he shares with the bishop 147 64.2 200~ Keenan * Framing the Ethical Rights of Priests and with the laity, a priest's preaching calls for a consci-entious integrity to witness to the gospel as he sees it expressed in his midst. The Right to Fair Treatment To appreciate this right we need to turn to the zero-tolerance policy as it appears (§§56-60) in the Report on the Crisis in the Catholic Church in the United States by the National Review Board for the Protection of Children and Young People. There the ten lay authors note that the policy "was deemed necessary because some bishops and religious superiors in their assessment of sexual abuse of minors by priests under their authority badly under-estimated the seriousness of the misconduct and harm to victims, and allowed wrongdoers to continue in posi-tions of ministry, from which they went on to harm oth-ers." They conclude: "To prevent any recurrence of such situations, the charter and essential norms remove any further discretion on the part of bishops and religious superiors in this regard." But what, then, is the net effect on an offending priest? Here the report notes: "Accordingly, the zero-tolerance policy applies without regard to any assess-ment of the degree of culpability of an offending priest based upon such factors as (i) the nature of the sexual act (e.g., the improper touching of a fully clothed teenager versus the sodomization of a child), (ii) the fre-quency of abuse (e.g., an isolated event versus a pro-tracted history), or (iii) efforts to address the problem (e.g., successful treatment of a problem that had led to an act of abuse years ago versus untreated problems that manifested themselves more recently). The policy also applies with equal fbrce to a priest who reports himself as having engaged in an act of abuse in an effort to obtain help with his problem." Review for Religious Fair treatment usually observes some form of due proportionality. And, though the review board acknowl-edges objections from a variety of observers about the fairness and effectiveness of the policy and though they write "the zero-tolerance policy may seem to be too blunt an instrument for universal application," they believe, nonetheless, "that for the immediate future the zero-tolerance policy is essential to the restoration of the trust of the laity in the leadership of the church, provided that it is appropriately applied. In assessing individual cases in order to determine whether the priest engaged in an act of sexual abuse of a minor, the bishops must consult with the diocesan lay review board, so that they may strive for individualized justice in light of their developing experience and expertise." The report's caveat with regard to appropriate pro-cedures and diocesan lay review could serve, then, as a witness to the fair treatment of priests, but that witness needs to be guaranteed by the national review commit-tee as it endorses the zero-tolerance policy. Inasmuch as review boards recognize disparity regarding their role and the application of appropriate procedures, they need to witness to priests' rights as well as to the rights of the laity, especially children. Finally, they acknowledge "that any discussion of the charter's zero-tolerance provision would be incomplete without noting that there is no equivalent policy of zero tolerance for bishops o.r provincials who allowed preda-tor priests to remain in or return to ministry despite knowledge of the risks. In fact, in the minds of some priests, the impression was created that the Dallas char- Fair treatment usually observes some form of due proportionality. 64.2 200~ Keenan ¯ Framing the Ethical Rights of Priests 1501 ter and the essential norms were the bishops' attempt to deflect criticism from themselves and onto individual priests . Priests, who now stand uneasily under a sword of Damocles, with their every action scrutinized, under-standably may ask why the bishops do not face such con-sequences if they fail to abide by the charter. This distinction has deteriorated the relationship between priests and bishop." The report concludes this section stating that the bishops "must show that they are willing to accept responsibility and consequences for poor leadership." Fairness then cuts two ways. Not only ought due pro-portionality emerge somehow in the treatment of accused and offending priests, but priests alone cannot and should not bear the weight of the scandal. If a zero-tolerance policy is applied to priests, where is an analogous policy for the scandalous bishops? The scandal will only come to rest when justice has been served, but an inequitable justice is not justice. The national review board has, then, two more responsibili-ties: They must somehow guarantee that due process and due proportionality are granted to priests, and they must hold proportionally accountable both the offending priests and the offending bishops. I want to conclude on a hopeful note. When we read the report, there is the impression that the writers are talking to two constituencies: the bishops and the laity. Regarding priests, they are more talking about them than talking to them. This has been in large measure a com-mon way that judges, reporters, advocates, and others have proceeded. Everyone tries to engage the bishops in order to talk about priests. I propose these four rights--one about participatory leadership, another about right to associate, a third about ministerial vocation, the fourth about fairness--with the hope that these may further encourage the voice of the Review for Religious clergy. Throughout these recent years, when occasionally, though not at all often enough, priests have addressed either the harm and shame attached to the abuse of chil-dren or the rights of the laity and bishops, they have usually done so in the place that they are called to be: the parish pulpit. I suggest that if priests begin to recognize the rights due them--especially at a time when many find themselves, as the report states, demoralized--they might in turn be more vocal from that pulpit in recog-nizing the rights of others and in fostering the communio that the Church so desperately needs. Healing grace always accompanies restorative justice. My Novitiate When I arrived, I was bankrupt: empty, nicotine-stained, desperate, hungry and broke. I had been robbed by those who loved me. The vault held nothing sacred. The bed you gave me was comfortable. I hardly felt the stretching. You smiled and I hoped. Copper penny joy clinked as it hit the floor and echoed in my soul. One by one, the nickels came. Prayer became my treasure. I grew rich with coins of every size. Celibacy became an asset, obedience, my wealth. Who knew that poverty could h'old so much? Finally that time has come. At profession I ask. "Where now may I spend?" Grace Gallant $SM 64.2 2005' ANNE MUNLEY Faith and Solidarity in Action At the heart of religious life is a conviction that the healing and liberating mission of Jesus is for all times and all peoples. This grand mission, the impe-tus for apostolic energy and service, is succinctly stated in the Gospel of John: "I came that they may have life and have it abundantly" (Jn 10:10). The mission of bear-ing life is common to women religious throughout the world. Though of many cultures, the nearly one million women religious in today's world are of one heart in pas-sionate commitment to bringing to birth God's dream of unity, justice, peace, and abundance of life for all. Brought into existence to support leaders of women's religious congregations and to link congregations in ful-filling their life-giving mission of love and service, the International Union of Superiors General (UISG) holds a plenary session every three years to bring members together in an atmosphere of prayer and support to con- Anne Munley IHM, a member of the Sisters, Servants of the Immaculate Heart of Mary (Scranton, Pennsylvania), is director of Programs and Social Mission at the International Union of Superiors General (UISG); Piazza di Ponte Sant'Angelo 28; 00186 Roma; Italy. Review for Religious sider urgent matters facing religious life and God's peo-ple. In May 2004 almost eight hundred members gath-ered in Rome for five days to reflect on the theme "Women Disciples of Jesus--Bearers of Reconciliation for Our World." This was an apt theme at a time when millions of people in various parts of the world are suf-fering the consequences of war, violence, abuse of power, and divisions of every kind. Before coming to the UISG plenary session, each con-gregational leader was asked to reflect prayerfully on the following scriptural passage: "For anyone who is in Christ, there is a new creation . It is all God's work. It was God who reconciled us to himself, and gave us the work of handing on this reconciliation" (2 Co 5:17- 18). Those planning the session also requested that each participant, bring a symbol that reflected efforts of the sisters of her congregation to enter into God's work of reconciliation in those parts of the world in which the congregation ministers. Since UISG consists of approx-imately thirty-five regional groups called constellations, delegates representing the constellations were similarly requested to bring pertinent symbols. To engage all UISG members in reflection on the theme, the UISG Bulletin (No. 123, 2003, 21-33) pub-lished in five languages an article by Robert Schreiter CPPS tided "A Spirituality of Reconciliation." It explores the biblical basis for a spirituality of reconciliation and suggests five principles that flow from Paul's reflections on reconciliation in 2 Corinthians 5:17-20: (1) Reconciliation is first and foremost the work of God; (2) God's reconciling work begins with the victim; (3) God makes of both victim and wrongdoer a "new creation"; (4) we place our suffering inside the story of the suffer-ing, death, and resurrection of Christ; and (5) full rec-onciliation will happen only when God will be all in all. 64.2 2005 Munley ¯ Faith and Solidarity in Action A strength of the UISG plenary session is that it gathers congregational leaders who have direct experience of religious life and the joys and sufferings of people in all parts of theworld. 1,54 Schreiter speaks of wounds the wounds of victims and of those who would help them as entry points for a spirituality of reconciliation that connects people's sto-ries to the story of Jesus, the "wounded healer." This image speaks to the experience of women religious who, though recognizing their woundedness, persist in efforts to bring about reconciliation because through their faith they are enlivened by God's healing action in their lives. For the God of life nothing is impossible. Hope arises out of confidence in what God will bring forth. A strength of the UISG plenary session is that it gath-ers in one place at one time congregational leaders who have direct expe-rience of religious life and the joys and sufferings of people in all parts of the world. In a multicultural and multilingual meet-ing, prayer, ritual, liturgy, music, dance, and other artistic media are path-ways to mutual understanding and relationship. Explanations of con-gregational and constellation symbols enabled partici-pants to enter into situations in need of reconciliation in other parts of the world and to glimpse the realities of women religious seeking to respond to various circum-stances crying out for healing. It was a humbling expe-rience to hear stories of what being called to be "bearers of reconciliation" means in different parts of the world. Some were stories of steadfast witness in the face of incomprehensible human suffering. Table conversations Review for Religious helped us to understand the stories more intimately, to see into these stories with the "eyes" and "hearts" of oth-ers. Prayer, ritual, and a Power Point presentation of images of people's needs and of sisters' endeavors towards reconciliation and healing provided an enriching pre-lude for further theological development of the theme by Diane Bergant CSA. Working with the biblical accounts of the reconciliation of Jacob and Esau and of Joseph and his brothers, Bergant stressed that it is will-ingness to forgive on the part of the one offended that opens up possibilities for reconciliation and healing of relationships. Participants reflected as well on stories of particular efforts to bring reconciliation to painful situations within the church, society, and religious congregations. These stories were told with eloquent simplicity by three con-gregational leaders. They shared personal experiences of serving in leadership at a time when issues of abuse, life-and-death consequences of ethnic and tribal war-fare, and the need to reconcile long-standing congrega-tional divisions demanded great outpouring of time and energy and unremitting trust in the guidance of the Spirit. Sharing on the part of two congregational leaders from Iraq about the impact of the war on the people among whom their sisters minister evoked poignant response and heartfelt expressions of support and soli-darity. These presentations put flesh on what it means to lead as a "wounded healer." What wove the plenary session, together was a reflec-tion model that moved from sharing experiences (see-ing) to situating reflection in the word of God (judging) to acting on the basis of shared convictions. Throughout the session a writing committee gleaned key ideas and various suggested action steps and fashioned them into a 64.2 200~ Munley ¯ Faith and Solidarity in Action draft version that was brought back and discussed, then further revised, and ultimately approved unanimously in an atmosphere of expectant hope and joy. Here is that approved declaration: Declaration of the International Union of Superior.s General Women Disciples of Jesus Christ: Bearers of Reconciliation in Our World For anyone who is in Christ there is a new creation . It is all God's work. It was God who reconciled us to him-self and gave us the work of handing on this reconcilia-tion. (2 Corinthians Y:17-18) We live in a time of extreme violence, a time when lights of hope and reconciliation are desper-ately needed.We are nearly 800 women leaders from 69 countries and five continents. The International Union of Superiors General repre-sents members of Catholic religious institutes in 98 countries throughout the world. We believe that no more important mission exists at this time than to be bearers of the reconciling hope for which the world cries. Believing that reconciliation is God's desire for the world, we humbly declare our reliance upon God, the source of reconciliation and the source of all healing and forgiveness. We know too that we are not alone as we journey with people of many faiths and traditions who long for a reconciled world. We walk with them in our insecurity, fragility, and need for continuous conversion of heart, recognizing our common desire to make inclusive love and the search for truth the basic principles that govern our lives. As leaders we commit ourselves to work with one another, with the members of our institutes and Review for Religious national conferences of religious by: Living a spirituality of reconciliation. We will witness in community this spirituality of compas-sion, respect, courage, truth, and reconciling hope. Proclaiming publicly our commitment to be bear-ers of reconciliation. We will: ¯ collaborate with other associations for justice, res-olution of conflict, and an end to war in all its forms. ¯ use the media to announce an alternative vision, tell stories of reconciliation, and denounce violence and injustice. ¯ create and promote dialogue, understanding, and reconciliation among peoples, cultures, and reli-gions. ¯ intensify efforts toward healing, reconciliation, and right relationships between women and men. ¯ continue to intensify our efforts, as bearers of rec-onciliation in the world, to eradicate the traffick-ing of women and children. ¯ promote the education and formation of women and girls. ¯ be proactive in peace building and in caring for all creation. We move forward as women religious leaders, disciples of Jesus Christ. We are firm in our belief that, in solidarity with others, our members will collaborate in the Spirit's work of transforming the world. While this 2004 UISG declaration is a Wonderful out-come of the plenary session, an even more precious out-come is the strengthening of the "invisible ties" that bind the women religious of the world together in a spirit of solidarity and collaboration. A poetic prayer by Macrina Wiederkehr suggests an image that pertains not only to 64.2 2005 Munley ¯ Faith and Solidarity in Action the work of the UISG session, but also to the ~uture that is yet to be born: On tiptoe we stand, Lord Jesus ,, eagerly awaiting always expecting you to come some more. Our hands and heart are open to your grace. Our lives are still waiting for the fullness of your presence. We are those who have been promised a kingdom, and we can never forget. Yet we have a foot in both worlds and so we stumble. But we stand on tiptoe, owning our-kingdom-loving hearts and our earth-eyes. We lean forward and hope. (Seasons of Your Heart, 69) Those who had been present left the 2004 UISG ses-sion deeply aware that the women religious of the world are indeed "standing on tiptoe" together. Review for Religiou~ MILLIE CARGAS Women Religious in Treatment for Addictions In early childhood Sister Miriam was sexually assaulted by a family member, a parish assistant, and a neighbor down the road. These malefac-tors never had to answer for their uncon-scionable acts, but Sister Miriam (names have been changed) has paid a high price for them. After many years of competent service in the nursing profession, she was directed to go for treatment of her serious addiction to substance abuse. Sister Miriam is not alone. Many other women religious, with differing stories, have ceased functioning healthily in their ministries and communities. "Women religious" means in this article Catholic women who have taken vows of chastity, poverty, and obedience in one or other religious institute or congregation. Sisters with addictions? Women religious in rehabilitative psychological treatment programs is a difficult concept to accept when typical feel-ings toward sisters are of good, giving, self-sac- Millie Cargas is a registered art therapist (ATR), and her address is 127 Park Avenue; St. Louis, Missouri 63122. 64. 2 200Y Cargas ¯ Women Religious in Treatment for Addictions 160 rificing persons. We remember these valiant women as our teachers, as nurses, parish administrators, and other professional helpers. Often they have been highly respected and admired; people have emulated them. They are capable and articulate persons who have for-saken the materialistic world for the kingdom beyond-- and now they need therapeutic treatment? Yes, for they are human. Like all of us, they need help sometimes. No religious order has escaped the scourge of dys-functions caused by addictive behaviors. The life of Sister Anne had spiraled out of control as her weight climbed to a dangerous three hundred pounds. She could no longer play kickball with eager boys or jump rope with high-spirited girls. During a visit to her internist, Sister Anne was sternly warned of imminent death unless she took immediate steps to reduce the strain on heart and lungs. In response she claimed she had always had a weight problem just as her whole family did; it was not her fault, and nothing could be done. Her intractable anger and alarming obesity, however, limited her physical and professional activities severely and made her a difficult, contrary, and noncontributing member of her community. Sister Anne's uncontrolled addiction to food was not only causing havoc in her pro-fessional life, but was deeply affecting all her relation-ships. Though she did not see the need for treatment, leadership mandated it. This is not always the case. A significant number of other sisters ask for help, realizing, as one said, "I can no longer live this way." Humbled, she admitted her powerlessness. There are various treatment centers in North America. To mention a few: Guest House in Lake Orion, Michigan, and Emmaus Community in Elberon, New Jersey, are for sisters only. Behavioral Medicine Institute and St. Louis Consultation Center, both in St. Louis, Review for Religious Missouri, St. Luke's in Silver Spring, Maryland, Ecclesia Center in Girard, Pennsylvania, and Southdown in Ontario, Canada, are for both men and women religious. Before acceptance into a treatment program, the applicant participates in a series of pretreatment evalu-ations comprising interviews by various staff members, extensive psychological test-ing, and a thorough medical exam. Although therapeutic programs vary, the major components are individual counseling, group sessions, physical activities, spiritual direction, and programs tai-lored to individuals. Sister - - William Mary was a master gardener. Itwas her profes-sion. But gambling was her downfall. Her healthcare facility allowed, her to include gardening in her treat-ment program as long as it contributed to her recovery and was not distracting or distancing her from others. A simple definition of art therapy is using artistic materials in therapy or as therapy. Art Therapy Some treatment curriculums have incorporated art therapy as an effective therapy. This is my area of exper-tise. I have worked with Catholic women and men reli-gious for twenty-five years. I have ~ecently conducted several week-long art-therapy workshops specifically for religious women. A simple definition of art therapy is using artistic materials in therapy or as therapy. For exam-ple, the resident is given a subject and asked to paint or draw images and/or abstract designs. The imagery and other graphic dimensions of art therapy offer a unique way of identifying feelings and expressing oneself. It dif-fers considerably from verbal communication, which can 64.2 2005 Cargas ¯ Wo~nen Religious in Treat~nent for Addictions be insufficient or restricting. A case study illustrates this. Sister Katherine had joined a teaching order even though she was woefully shy and became almost inartic-ulate in group settings. She became the community financial officer. To bolster her much-needed self-con-fidence, she went on shopping sprees that her financial .resources were able to fund. This gave her illusions of power that brought her deeper and deeper into her addiction. This irresponsible money management landed her in therapy, Because she had no experience in art, Sister Katherine felt great risk at getting into it. She did so only reluctantly and even ~belligerently. But, to her great surprise and indeed pleasure, she discovered that her images had a way of speaking and engaging others that her hesitant words and extravagant spending had not. This was real progress for her. Understandably, people fear getting into something new. They fear to make mistakes, to expose their lack of artistic ability. They bring up such familiar objections as "I can't draw a straight line" and "I'm no artist" and "I haven't done art since grade school" as they fight the fears of appearing awkward and becoming embarrassed. Finding a new way of expressing oneself in colors, shapes, and designs in either representational or abstract imagery takes courage. Once they get over their fears, their endeavors are often richly rewarded. Some women revealed skills that they were unaware they had. Others had allowed their artistic talent to lie dormant for far too long. But in art therapy, whether or not the persons are artistically skilled, they eventually welcome the opportunity to go beyond words. An art-therapy badge at one convention appropriately declared, "When words are not enough!" The women in the workshops often relish their wordless therapy once they have worked through their initial resist~ince to art therapy or, more Revie~ for Religious commonly, their anger at finding themselves in treat-ment in the first place. Art Therapy Described The actual week-long art-therapy workshops are all group oriented. After a brief introduction I define the type of art which will be used in the workshop. I stress that artistic talent, no matter how people understand it, is less important than each one's own innate creativity and willingness to plunge into the activity. In these cir-cumstances there is no right or wrong way to do art. I emphasize that one cannot make mistakes, and I advise the group to ignore their own all-too-dominating inner critics. I repeatedly state throughout the week that the process is as important as the product, if not more so. Each session begins with a particular focus. Sometimes I hand out a picture, a poem, or a brief essay to assist creativity, and I always have some music played to support the theme. At age seventy-five Sister Jeanne just knew she was not going to like this mandatory part of her treatment program. But, being a prayerful per-son, she would listen to the proposed topics with her eyes closed, allow the music to seep in, and pray to the Holy Spirit for help. And helpful imagery did appear to her receptive mind and soul. She allowed her initial resis-tance to bow out gracefully and opened herself to lis-tening, ready to entertain new possibilities. Sister Jeanne was a pharmacist, and her issue was addiction to pur-loined prescription medicines. Now, if she could open herself up to some new and different perceptions and experiences, perhaps she could also consider trying alter-native ways of alleviating the pain of her arthritic con-dition. The broad themes of art therapy range from fun and pleasure to themes that are darker and more threatening. 64.2 2005 Cargas * Women Religious in Treatment for Addictions The artistic creations take on a life of their own. Sister Ren~, from Germany, had been sexually abused at a very early age. Paradoxically, she had never actually accepted the art-therapy discipline and yet always com-pleted the assignments--though without enthusiasm. Her colleagues, however, were astonished by her pow-erful imagery done in blacks and grays and blurred opaques. Even though she "resisted" art therapy, she was illuminating, minimally but really, the darkness of her horrendous experiences. Participants are free to work with the broad theme that has been proposed or to select just a small aspect of it to explore more intensively. The themes are vast and varied. Here are just a few that have proved provocative and success-ful: journey, relationships, aging, play, transforma-tion of issues, sexuality, ambiguities, emotions, self-worth, self-identity, joys, anxieties, mixed messages, and change. The "journey" theme can be depicted in any number of ways, including the classic one of marking each milestone in life. Or highlights of success or failure might be featured. Or perhaps the sisters emphasize the eternal goal of their journey. When they have completed their art pieces, each sis-ter presents hers to the group for comments and reac-tions, but specifically not for analysis. The meaning of her work is primarily for her to determine, not those who have not lived her experiences--although the oth-ers' reactions, questions, and support may bring her to deeper insights or different revelations than she origi-nally had in mind. Sister Jude, an elementary teacher with addictions to both food and alcohol, created many figures of herself. Although she was fifty-five years old, Review for Religious they all looked like little girls. She was startled when this was pointed out, but now she was in a position to acknowledge such a "disconnect" in other therapies if she so wished. At the end of the week, each person displays her total body of work to the group. There is always amazement that so much could be done in a short time, that so many issues could be covered in some depth in just a week. As Sister Norine finished presenting all of her works, she said she felt empty, completely drained. She had exhausted her psychic energy. Others in the group read-ily realized that they had similar feelings. Summing Up The art belongs to its creator. Each person does what-ever she wishes with it. Many use a particular piece in their ongoing counseling as it illustrates or illuminates a specific issue. Sister Irene's picture of her attempted sui-cide was more frightening than her bland emotionless oral description. Some pictures have deservedly been framed. Others have been shown with pride or for disclosure to trusted empathetic friends. Others have been destroyed for reasons only to be surmised. No one seems to have been untouched by the week's experiences, which brought forth a myriad of emotions, memories, and hopes. The artistic creations take on a life of their own. They give graphic evidence of people's psychic state and are more permanent than spoken words. They lend themselves to further explorations as the client grows in self-knowledge. They reveal aspects that perhaps were not noted on first viewing. During one workshop the spiritual director asked the group to bring their art on spirituality to the group session the following week. She was impressed by the images created with regard to such a profound and elusive subject. Spirituality is the bedrock 64.2 2005 Cargus * Women Religious in Treatment for Addictions for religious women, and so their attempts to capture it in art are as challenging as they are moving. It is exhilarating to observe artistry and creativity emerge while clients are learning to trust and appreciate their own endeavors. Those who never considered them-selves artistic are often amazed and delighted with their creative results. They have not become "more" artistic, but they have gone beyond their own all-too-limited per-ceptions of their creative abilities. Art has a transformative effect through its ability to transcend time, space, and earthly boundaries. The clients just described have taken risks in telling the group their own sacred stories with the help of original art that enlightens their listeners but most importantly them-selves. One treatment center director told me about being confronted by a new group of residents .upset by the announcement that the regular week's schedule was suspended and that art therapy would replace it. She told them she could not adequately explain why art therapy works or what its therapeutic benefits are, but promised it would work. The group would understand art's bene-fit more clearly and convincingly later. And they did. Creativity is healing. To call forth new possibilities-- a definition of creativity--is to find new directions toward healthier lifestyles. To create new views, rather than remain stuck in old destructive patterns, is some-thing that art can offer. The overeater can picture a thin-ner body; the alcoholic can picture a cornucopia of renewal; the burnt-out person can picture a serene land-scape; and the spendthrift can visualize a pleasing bal-ance and proportion. Art therapy cannot guarantee change, of course, but it can offer graphic glimpses of hope, and hope is a'forerunner to change. It is important to appreciate that these previously functioning women who have gone into treatment have Review for Religious been given and are taking time out for themselves, per-haps for the first time. In a lifetime of giving to others, they are now receiving. Such a respite from their ordi-nary busyness allows them to tell their stories and to explore their concerns by means of art, and art can enlarge and deepen their creative potential. The art-therapy experience encourages people to leave the abyss of addictive behavior behind and try something new. Homemade imagery can reinvigorate deadened or tired emotions and bring joy back into their lives and their spiritual selves. Accepting and working with their cre-ativity assists wounded souls to move from humiliation to humbleness and towards the kingdom where we are all meant to dwell. Easter Monday Morning Prayer 0 God of my forever rising who alone can slip twixt bones and sinews probing the marrow of my being to the dark recesses of my heart wherein by my sin you have been entombed, carving away the stone, I beg you, up-raise me this day with you again and always and forever. Alleluia. Amen. Elizabeth McDonough OP 64.2 200~ VILMA SEELAUS Asceticism and Chaste Celibate Love T biblical understanding of God is captured in ee words: God is love. Created as we are in the image and likeness of God, the core of our being is a "being-in-love" with God.1 Because of our radical con-nection with God, we are conceived and born into the world as preconscious predispositions for love. As Rahner puts it, "man is the event of God's absolute self-com-munication.'' 2 Love therefore is the root and foundation of our being. Life's deepest challenge is to fully accept and give human expression to this foundational reality of love. The vow we call consecrated chastity, or chaste celibacy, has everything to do with love. By it we open ourselves to becoming fully loving persons. Chaste love is love that is single-hearted. Single-hearted love does not of itself exclude a genital expres-sion. Chaste loving is the universal call that includes both married persons and persons who remain single. In mar- Vilma Seelaus OCD last wrote for us in September-October 1999. Her address is Carmelite Monastery; 25 Watson Avenue; Barrington, Rhode Island 02806. Review for Religious riage, love is meant to have a genital expression. The religious vow is not only of chaste love, but also of chaste celibacy intended as a total response to God's uncondi-tional love. The single-hearted love to which religious vow themselves is at the heart of the kind of loving to which we are all invited as human beings. As consecrated celibates we vow to live out in a chaste celibate way the love relationship with God, and with one another, to which all persons are invited.3 Fidelity in chaste celibate loving has its own unique call for asceticism; celibate love must include asceticism. Celibacy for God means that one has a desire to receive God's love and to become passionately in love with God, expressing it in the vow of chaste celibacy. Today we increasingly recognize what the mystics have known for centuries: that, in our universe and in the heart of every human l~erson, there is an energy which as Christians we know to be God's creating love in all that exists. St. Teresa of Avila in her Sixth Dwelling Places describes a remarkable vision in which she sees all things in God. In this vision, "God is like an immense and beautiful dwelling or palace, and this palace is God himself." Teresa now sees all things as taking place in God and therefore in Love. All human love is either an expres-sion or a distortion of this one love, namely, God's unconditional love embracing and encircling the human family. Teresa writes: Could the sinner, perhaps, so as to engage in his evil deeds leave this palace? No, certainly not; rather, within the palace itself, that is, within God himself, the abominations, indecent actions, and evil deeds committed by us sinners take place . The greatest evil of the world is that God, our Creator, suffers so many evil things from his creatures within his very self and that we sometimes resent a word said in our absence and perhaps with no evil intention.4 [16.9 64.2 2005 Seelaus * Asceticism and Chaste Celibate Lo~e How true isoit that even self-centered, narcissistic love contains within itself in a diffused, distorted way the energies ' of divine°iove? 170 Our life unfolds in God! Postmodern Christian ecolog-ical theologians see this reality as the basis of God's rad-ical immanence in the world and as the human challenge to respect and care for the ecological systems of our planet earth, symbolized as the body of God.5 Chaste loving extends itself to loving care of the world in which we live, which, in one of his less-known poems, John of the Cross images as the palace created by God for "all the members of the just," who are "the body of the bride" of the eter-nal Word.6 In viewing all of human love within the ambience of God's creat-ing energy of love, we see how out of harmony is the so-called "sexual revolu-tion," which seeks sexual pleasure apart from genuine love between persons. Yet even self-centered, narcissistic love contains within itself in a diffused, distorted way the energies of divine love. The human urgency for union with God, who alone can offer unconditional love, easily finds expression in dif-fused and distorted ways when God's love is unrecog-nized or rejected. Aware of this reality, Jesus had and has great compassion for all of us, who in ways small or great live love's distortions. Asceticism enlarges the heart to receive a greater out-pouring of God's love. It also allows the energies of divine love to flow more freely through us into the lives of others. This asceticism is a matter of self-denial and self-emptying.7 What we deny ourselves and allow God to empty out are the things within us or around us that we tend to hold on to tenaciously. The purpose of asceti- Review for Religious cism is freedom for self-surrender, not self-punishment, not the giving up of things out of self-hate. Rather, gen-uine asceticism springs from a desire to be rooted in love. It is an expression of our willingness for our love to be freed of its distortions. The asceticism that leads to self-surrender can be sustained only in prayerful com-munion with God and is itself a form of prayer. Self-sur-render softens the soil of our inner being so that stubborn willfulness may more easily be uprooted by God, leaving room for God to plant seeds of willing-ness. 8 These are seeds of the Christ-life. Frans JozefVan Beeck, the Dutch theologian, in an early work of his titled Christ Proclaimed, points out that Jesus "was with-out the need for anxious self-possession, self-mainte-nance, and self-affirmation." Jesus was content to receive his being in a stance of total surrender to his Father.9 To love is to love someone--other persons as well as God. Self-denial can be psychologically harmful and even sinful outside of the context of our relationship with other people and with God. There is, however, some-thing in our being that clings to aloneness, to private and even narcissistic self-possession, distorting the inner solitude of our uniqueness. This distortion, the denial of relatedness, is sin. Sin would have us cling to our sep-arateness as something absolute. This is an ontological illusion, but it nevertheless lures us to rest on its com-forting bosom in the hope of avoiding the pain that comes with reaching out in love. Relatedness can be painful, as we discover early. Although other persons reflect our uniqueness and help us discover our gifts and potential, they also mirror our inadequacies. As we struggle with the demands of friend-ship and human encounter, that relatedness undermines personal myths of omnipotence and reveals our finitude. The insecurity of finitude is hard to accept, and, just as 7171 64.2 200~ Seelaus * Asceticism and Chaste Celibate Love 172 others willy-nilly make demands of us, we place all kinds of expectations on ourselves to be all-knowing and all-capable, to be fully adequate to every situation. Amid these usually unconscious self-expectations, the gifts and talents of others threaten us, so we turn them off or become defensive. Insofar as we are out of touch with these inner movements, enW, jealousy, and competi-tiveness keep us outside of the unifying energies of God's love that flow between people. The opposite can also happen. Self-doubt can so overwhelm us that we give up trying. The gentle vigilance of self-knowledge is an excel-lent form of asceticism. Self-knowledge keeps us in touch with the polluting elements that can be present in love's stream. Self-knowledge looks squarely at emotional and attitudinal dams that cause love's flow to stagnate.1° It strengthens us to bear the pain of our failures as we struggle to learn new patterns of behavior more expres-sive of love. The asceticism of self-knowledge necessar-ily opens us to a deeper understanding of God in our life. God is compassionate, unconditional love; God accepts us just as we are. Imperfection is normative to our finitude. For us to be perfect is to accept the reality of our imperfection. God's only expectation seems to be that we surrender to God's Trinitarian love and that we ourselves become passionate lovers. Fasting is a very traditional and helpful form of asceticism. As self-punishment it is harmful; nevertheless, fasting can be sincere worship. It can express genuine love toward God, who is father, mother, beloved, and friend, the source of all we have and are. The stomach's empty feeling reminds us that we are a hunger for God, who alone can fill our emptiness. Fasting can be an expression of praise and adoration of the One in whom we live and move and have our being. Jesus, alive in his Review for Religious Spirit worshiping in us, becomes more than a desire; he fills our emptiness with his own praise of his Father. Like the young Carmelite Blessed Elizabeth of the Trinity, we too are destined to be a "praise of His Glory." Fasting is a form of worship; it is also a form of the prayer of petition. Our finitude has many needs. We eas-ily come to the limits of our human potential, especially in the realm of love and relat-edness. Times exist when a , relationship reaches an impasse or when persons dear to us seem stuck in self-destructive tendencies, or are struggling with seemingly impossible sit-uations. Our fasting for them can be a hidden silent petition that God nourish the loved one to newness of life. Fasting can also be a prayer for the gift of detachment from the things we cling to in anxious self-possession and which keep us from self-surrender. Asceticism therefore can take many forms. It is cru-cial to the critical moments when a committed celibate is being tempted along a path whose ending would inevitably be genital intimacy. Here one is faced with the asceticism of choice. One. needs to set appropriate boundaries to love's expression while still fostering warmth and caring in the relationship. Fidelity to love is always a paschal experience. The asceticism of choice, in this instance the appropriate channeling of love's warmth, can be painful. But it is pain that is life-giving. Unlike the repression of feelings, which imprisons the self in the turmoil of unacknowledged emotions, the asceticism of choice is an encounter with greater inner freedom and is a call to growth in love. One's pain How would I explain that fasting is a form of worship and also a form of the prayer of petition ? 64.2 200Y Seelaus ¯ Asceticism and Cbaste Celibate Love becomes redemptive not only for oneself and the loved person, but for others as well, because it springs from genuine love and is a true love response. Because love is the creating energy that sustains the universe, and its energies flow through all of'humankind, it is necessarily the very heart of the church. Therefore any decision that one makes out of love and with the intent of fostering love has apostolic value. It shares in the life-giving, redemptive mission of Christ. This real-ity is worth pondering. It broadens one's understanding of the apostolate and of the meaning of mission for con-secrated celibates. We participate in God's creating action through the choices we make, and in doing so we inevitably affect the lives of others. Decisions drawn from the deep well of love enter into love's stream flowing from the womb of God, the source of life, the one life that flows through all of humankind. Even the smallest of our decisions is like the proverbial pebble thrown into the water whose ripples expand in ever widening circles. Here I am reminded of an experience in my own life that becomes increasingly meaningful. My monastery in Rhode Island is located on Narragansett Bay. Occasionally I take an early morning walk along the beach to enjoy the sunrise reflecting itself across the water. One such morning the bay was unusually calm. As I walked along I heard a sudden strong swish of incoming surf. This usually announces the changing of the tide, but the waters of the last high tide had not yet fully ebbed out. I turned and scanned the bay. In the far distance a tiny craft was speeding across the water, split-ting its quiet surface and leaving behind rolling waves of water. As the craft disappeared between the islands, the waters returned .to their previous unruffled state. The swish at my feet settled to a calm. I have experienced this phenomenon many times, Review for Religious and it never ceases to amaze me that the movements of such a small craft, hardly visible in the distance, can affect such a large expanse of water even to a distant shore. This symbolizes for me the awesome reality that the choices we make, no matter how small, are not insignif-icant. Humanity is bonded in a common stream of con-sciousness and love; the movements of one person, toward life or toward diminishment, necessarily affect the whole. Asceticism in its many forms is a prayerful desire that not only our activity but also our entire being may be apostolic, that is, life-giving for others. It fos-ters human solidarity as an enduring reality, by creating a fleer channeling of divine life through the collective body of humankind.12 Notes 1 See Bernard Lonergan, Method in Theology (New York: Seabury Press, 1972), p. 105. 2 Karl Rahner, Foundations of Christian Faith (New York: Seabury Press, 1978), p. 126. 3 This paper was first written in the 1970s. Since then, much of great value has been written regarding the vows. In this recent minor revi-sion, no attempt was made to connect with the fine work of recent authors. 4 In terior Castle, VI. 10.2- 3. Collected Works of St. Teresa ofAvila, Vol. 2, trans. Otilio Rodriguez OCD and Kieran Kavanaugh OCD (Washington, D.C.: ICS Publications, 1980), p. 419. s See Life Abundant: Rethinking Theology and Economy for a Planet in Peril by Sallie McFague (Minneapolis: Fortress Press, 2001), pp. 138ff. See also the writings of Thomas Berry and Brian Swimme. 6 Romances, nos. 3-6, "On Creation," in The Collected Works of St. John of the Cross, trans. Kieran Kavanaugh OCD and Otilio Rodriguez OCD (Washington, D.C.: ICS Publications, 1991), pp. 62ff. [See especially no. 4, pp. 63-64. Ed.] 7 See Vilma Seelaus OCD, Self-Emptying: Philippians 2 and the Carmelite Tradition (Washington D.C.: ICS [Audio] Publications, 2004). 8 See Gerald May MD, Will and Spirit: A Contemplative Psychology (San Francisco: Harper and Row, 1982). 64.2 200Y Seelaus * Asceticism and Chaste Celibate Love 9 Frans Jozef Van Beeck sJ, Christ Proclaimed (New York: Paulist Press, 1979), p. 421. ,0 For a further development of the value of self-knowledge, see Vilma Seelaus OCD, "Effective Ministry through Contemplative Self- Knowledge," Review for Religious 41 (May-June 1982): 390-399. " See Elizabeth of the Trinity, The Complete Works (Washington, D.C.: ICS Publications, 1984). ~2 The asceticism of chaste celibate love has yet a deeper dimension, which is the asceticism of prayer, especially contemplative prayer. To remain faithful to love and to prayer during the painful times of dark night and the seeming void of love would be a topic in itself. See Hein Blommestijn, Jos Huls, and Kees Waaijman, The Footprints of Love: John of the Cross as Guide in the Wilderness, trans. John Vriend (Leuven [Bondgenontenlaan, 153; B-3000 Leuven; Belgium]: Peeters, 2000). Prayer Psalm 73 Let the words of the psalm help you pray: Yet with you I shall always be; you have hold of my right hand; With your counsel you guide me, and in the end you will receive me in glory. Whom else have I in heaven? And when I am with you, the earth delights me not. Though my flesh and my heart waste away, God is the rock of my heart and my portion forever. But, for me, to be near God is my good; to make the Lord God my refuge. I shall declare all your works in the gates of the daughter of Zion. Revie~v for Religious ROBBER E MALONEY Snapshots of Three Lesser-Known "Saints" In 1918 the historian Lytton Strachey said in the preface of his Eminent Victorians that in writ-ing history less is often more. In other words, true selectivity is more important than volume. He wrote: "It is not by the direct method of scrupulous narration that the explorer of the past can hope to depict a singular epoch [or per-son]. If he is wise, he will adopt a subtler strat-egy. He will row out over the great ocean of material and lower down into it, here and there, a little bucket, which will bring to the light of day some characteristic specimen . . . to be examined with a careful curiosity." Surely few events say more about pex~sons than their death. Death not only closes life, it defines it. Christians have always regarded mar-tyrdom as the preeminent form of the follow-ing of Christ. From the earliest time, martyrs captured the Christian imagination and inspired Robert E Maloney CM, the former superior general of the Congregation of the Mission (Vincentians), continues to live at Via dei Capasso, 30; 00164 Roma, Italy. 64.2 2005 Maloney ¯ Snapshots of Three Lesser-Known "Saints" 1781 others to incredible heroism in living the Gospels even to the end. The Book of Revelation sings the praise of these heroes: "Love for life did not deter them from death" (12:11). Some, of course, renounce their faith rather than die a martyr's death. But for others, some-times even people whose lives seemed mediocre, death is their finest hour. In Shakespeare's Macbeth (I,iv), Malcolm says of the previous thane of Cawdor: "Nothing in his life / became him like the leaving it; he died / as one that had been studied in his death / to throw away the dear-est thing he ow'd / as 'twere a careless trifle." In this brief article, I offer a snapshots of the deaths of three lesser-known martyrs who in turbulent times were like a "lamp shining in a dark place" (2 P 1:19). Joseph Chow Tsi-Che Did you ever want to be pope? I have sometimes heard Catholics say, with a bit of humor and a bit of frus-tration: "If I were pope for a week, here is what I would do!" Of course, very few of us get that opportunity. But a priest of my own community, whom some of my older friends knew, was actually offered the job. Joseph Chow was born in 1891 in Shijiazhuang, about 180 miles south of Beijing. He made his vows in the Congregation of the Mission in 1915 and was ordained to the priesthood four years later. After serving as a pro-fessor in the minor seminary in his hometown and then as a philosophy professor in the major seminary of Beijing, he was ordained a bishop in 1931, serving ini-tially as the vicar apostolic in Baoding, not far from his birthplace. In 1946 he was named the archbishop of Nanchang, much farther to the south, a city I visited a number of years ago, where his memory is still revered. In 1950, soon after the establishment of the revolu-tionary government in China, Joseph received the invi- Review for Religious tation to become pope. A delegation from Beijing came to visit him. A writer of the time describes their con-versation as follows: "Because you have so many gifts, you have been des-ignated to be the head of the Progressive Chinese Church. Are you willing to become the pope of China?" "Do you really believe that I have the necessary qualities?" "We do." "In that case, I would prefer to become the pope of the entire world." The delegation left, angry at his refusal. From then on, he was kept under constant surveillance. In May 1951 he was arrested, tried, found guilty, and thrown into prison. The charges against him were that he had opposed the reform of the church, that he had listened to the Voice of America, and that he had recruited members for the Legion of Mary. He was condemned to forced labor, toiling in isol'ation for twenty-two Joseph Chow renounced a very prestigious offer: to be the pope of China. ConSequently, he endured a slow, arduous, hidden martyrdom. years. Just before his death he was released, so that he would not die in prison, and was carried to the home of a Christian in Nanchang. There he went peacefully to the Lord. By all accounts Joseph Chow was an extraordinarily gifted man. Those who knew him attest that he was good-humored, quite funny at times, but very clear in what he believed. He surely knew what he was willing 179 64.2 2005 Maloney ¯ Snapshots of Tbree Lesser-Known "Saints" to die for. He renounced a very prestigious offer: to be the pope of China. Consequently, he endured a slow, arduous, hidden martyrdom. In the end the government, by freeing him from prison several days before his death, tried to deprive him of the title of martyr, but Catholics in China today recognize that he was precisely that. 180 Jean Le Vacher I doubt that Jean Le Vacher will ever be beatified, even though the cause for his beatification was actually introduced in 1923. Jean was born in Val-d'Oise, France, on 15 March 1619 and entered the seminary along with his brother Philippe on 5 October 1643. He was ordained a priest in 1647 and went to Tunis almost immediately. Within a year after his arrival, the superior of the mission there died, as did the French government's representative in Tunis. Jean, at the age of twenty-nine, was named both head of the mission and French consul, a combi-nation of jobs which seems strange to us today. Two years later he also became vicar apostolic. Twenty-five years later, history repeated itself in Jean's life. Having been named vicar apostolic of both Algeria and Tunis, he again became the French consul, this time in Algeria. That is the root of the problems surrounding his beatification. On the one hand, Jean was a remarkably zealous missionary, laboring for years among the slaves in the capital, whom he estimated to number about fifteen thousand. But he was also the con-sul, a difficult political post at a time when relations between France and Algeria were steadily worsening. In late June 1683, fighting broke out. The French fleet began to bombard the capital. At the same time a plague raged within the city. The Turkish forces in Algeria asked Le Vacher to mediate peace. He, two Turkish diplomats, and an interpreter arrived under a Review for Religious white flag at the French admiral's ship. As negotiations dragged on, Admiral Duquesne was inflexible and at one point yelled at Le Vacher: "You,re more a Turk than a Christian!" During the negotiations one of the Turkish diplomats deceived the French, promising to work with them to reinstate their control over Algeria. But, once back on land, he himself seized power and began to fire on the fleet again. When the French retaliated, Le Vacher was arrested, along with the few other French citizens who remained in the capital. Le Vacher's martyrdom took place on 16 July 1683, toward sunset, on a small pier in the port. He was asked to renounce his faith and declare himself a Muslim. Instead, he bade farewell to the Christian slaves in a loud clear voice and exhorted them to remain firm in their faith. He was tied to a wooden frame which was then attached to the mouth of a cannon. Then a little drama occurred which it is affecting to recall in the midst of all the strife in the Middle East and North Africa today. None of the Muslims in the crowd was willing to light the cannon's fuse. Many Jews were there, but they too were unwilling. Finally a renegade Christian lit the fuse. Le Vacher was blown to pieces. Ten other Frenchmen followed him to the same type of death. The French campaign was ultimately unsuccessful; a shortage of supplies forced Admiral Duquesne to return home. Because of Jean Le Vacher's political post, some have questioned whether he was really a martyr. Reading the accounts of his death, I have little doubt myself. He died professing his faith courageously and encouraging others to profess it too. In fact, many followed him to death. Marguerite Rutan Marguerite Rutan was born in Metz in 1736. There, at the age of twenty, she began her postulancy in a hos- 181 64.2 200Y Maloney ¯ Snapshots of Three Lesser-Known "Saints" 182 pital as a Daughter of Charity. A year later, on her birth-day, she entered the novitiate in Paris and just five months afterwards was sent to serve at a hospital in Pau. She had the happiness of seeing her two sisters enter the same community shortly after her and the sadness of seeing both of them die at a young age. From Pau she moved to several other hospitals, finally arriving in Dax, near the border of Spain, where in 1779 she was named superior. Ten years later, with the outbreak of the French rev-olution, life became increasingly difficult for the sisters. Resources for the running of the hospital were scarce. The government provided fewer and fewer funds. After 3 October 1793 all sisters employed in running hospitals and schools had to choose between taking the oath of allegiance to the state church or leaving the institutions where they served. Sister Marguerite and her companions refused the oath. From then on they were constantly under surveillance, but their services in the hospital were so needed that they were allowed to continue. Finally, however, on 24 December 1793, Marguerite was arrested on charges of "corrupting the revolutionary, republican spirit of the soldiers who went to this hospital." What had happened, in fact, was that a group of sol-diers, to express gratitude for the care given in the hos-pital, returned to do some songs for the sisters. Sister Marguerite stopped to listen to them, offered them refreshments, and gave them some money. That was her crime. She was taken to a prison at the nearby Carmelite house. At the beginning of March 1794, a guillotine was constructed in the central ~quare of Dax. Simultaneously most prisoners were transferred to another city, but Marguerite was left in the Carmelite prison, a sign that her fate had already been decided. After a brief trial, her name was placed upon the list of those to be guillotined. A commission arrived in Dax Review for Religious to review the cases of those facing capital punishment. On 9 April after a quick hearing in which the same charges were repeated, Marguerite was condemned to death. The sentence was to be carried out immediately. She and the local cur~, also condemned, were tied back to back, placed on a cart with soldiers surrounding them, and rushed to the execution place accompanied by the sound of tambourines. Having first witnessed the behead-ing of the cur~, Marguerite asked the executioner not to assist her and mounted the scaffold by herself, removed the shawl from around her shoulders, put her head on the guillotine, and was executed. In their accounts of Marguerite's death, all observers noted her dignity. She seems to have been undaunted by the prospect of death, wearing those around her gently while speaking her mind clearly and unflinchingly right to the end. Tertullian tells us that "the blood of Christians is seed" (Apology 50.13). The martyrs strengthen those who come after them. They demonstrate that some things are worth dying for. By their witness they proclaim that fidelity to one's central commitments is more important than life itself. In the darkness of persecutions or of oppressive regimes, martyrs are like flashes of lightning that illumi-nate the nighttime sky, a surge of electricity that ener-gizes those who live on beyond them. The church has been blessed by many such martyrs right up to the present. This great "cloud of witnesses" (Heb 12:1) strengthens us to be faithful, no matter what the cost. 183 64.2 2005 JULIANA DEVOY Learning to Live Serenely: The Wisdom of Francis de Sales 184, Ewvery day in the Eucharistic liturgy we pray the ords "Protect us from all anxiety." The daily repetition of this invocation is not without meaning. We have only to open the newspaper or turn on the evening news to find plenty of material for angst. After 9/11 and its consequences, not only individuals but whole nations are experiencing increased anxiety. But it is not only the world scene that disturbs us. We witness divisions in the church, breakdowns of family life, loved ones' illnesses, financial reversals, and many other problems that threaten our peace of heart. Undue worry, anxiety, and agitation not only are detrimental to our psychological well-being, but also impede our spiritual growth. A spiritual guide who can teach us serenity and Christian optimism no matter what happens in the world is St. Francis de Sales (1567-1622), bishop and doctor of the church, a man with a wonderfully balanced and integrated personality, who combined a deep spirituality Juliana Devoy RGS last wrote for us in May-June 1999. Her address remains Good Shepherd Sisters; 30 Estrada da Vitoria; Macao. with a penetrating insight into human psychology. Separated from him by a cultural, theological, and linguistic gulf of four centuries, we nevertheless find in his published works and in his letters of spiritual direction gems of wisdom which, if we take the trouble to extract them, will both counsel and console us on our spiritual journey. In this essay we will examine several points of Salesian spirituality that can aid us in gracious living and tranquillity of spirit. Befriending Reality In his Introduction to the Devout Life, Francis says that, aside from sin, anxiety is the greatest evil that can happen to us. "It proceeds," he says, "from an inordinate desire to be freed from a present evil or to acquire a hoped-for good. Yet there is nothing that tends more to increase evil and prevent enjoyment of good than to be disturbed and anxious.''~ In one of his colorful images, he likens anxiety to birds caught in a net: the more they flap their wings trying to escape, the more they become entangled. Francis knew well what he was talking about. As a nineteen-year-old student in Paris, he had undergone a spiritual crisis over predestination, asking himself whether it was possible for him to be separated from God for all eternity. The moral and spiritual anguish that he suffered was so great that he fell ill and could not sleep or eat. The crisis was resolved only when he abandoned himself unconditionally to God's love, praying for the grace to love God here and now if he could not love God in eternity.2 Francis emerged from his persOnal "dark night" with two profound convictions about reality: his radical dependence on God and God's utter trustworthiness. In the Salesian worldview, creation is suffused with God's goodness and our peace is found in conformity to 64.2 2005 Devoy ¯ Learning to Live Serenely ~DO we live ,the truth, that every vocation is the lo~cus fo~" meeting God andeve~ Christian is called to a life of holiness,? -°186 God's will because God is a GodJbr us. Our particular life circumstances are where we will find God. Francis, therefore, counsels a loving acceptance of the situation in ¯ . which we find ourselves. His Introduction was written especially for lay people who desired to live in closer intimacy with God. Predating Vatican Council II by hundreds of years, he taught that every vocation is the locus for meeting God and that every Christian is called to a life of holiness. But the way to holiness would be different for everyone because the practice of devotion must "be adapted to the strength, activities, and duties of each particular person." A bishop is not called to live like a Carthusian, nor a skilled workman to spend his day in church like a religious. There is no need to emulate the lifestyle or the virtues proper to a vocation that is not one's own. His letters of direction illustrate this teaching in practice: I should like you to consider how many saints, both men and women, have lived in the married state like you, and that they all accepted this vocation readily and gladly. We must love all that God loves, and he loves our vocation; so let us love it too and not waste our energy hankering after a different sort of life, but get on with our own job. Know that God wishes nothing else of you save what he sends at the moment, and do not be on the lookout for other things . What is the use of building castles in Spain when you have to live in France? What a marvelous thing you said when you wrote to me: as long as I am serving God I don't care what kind of sauce he puts me in . Come now, you Review for Religious know very well into what sauce he has put you, into what state of life and condition; and, tell me, is it all the same to you?3 But it would be a mistake to imagine that what is being advocated is a passive acceptance of the status quo. In his Treatise on the Love of God, Francis devotes a large section to "The Will of God.''4 He distinguishes between God's signified will and the will of God's good pleasure. Although obviously God has only one will, our discernment of what God wants of us will have to take account of two different sets of realities. In the first case we are guided by the commandments, the counsels, teachings of the church, and holy inspirations. When there is question of something clearly ordained by God, there is nothing to discern; we have only to obey. For choosing a vocation, however, or choosing one action rather than another, Francis counsels a great liberty of spirit since it is impossible to know God's will absolutely. In important matters we should pray, consult a spiritual director, and then do what we think is best. Even if doubts arise afterwards about whether we chose well, we should remain in peace and continue on the course we have chosen. In lesser matters we should "do freely what seems good to us, so as not to weary our minds, waste our time, and put ourselves in danger of disquiet, scruples, and superstition." The "will of God's good pleasure" is God's will already done. It is the actual circumstances of our lives, the "sauce in which God has placed us," the events that take place and the things that exist outside our control. It is not that God causes everything that happens, but that "whatever is, is in some way within God's providence; it is not outside the loving embrace of the creative and redempt

Issue 59.3 of the Review for Religious, 2000. ; Continuing Formation Apostohc Life Fertility and Intimacy Seeking God MAY JUNE 2000 VOLUME 59 NUMBER 3 Review for Religious helps people respond and be faithful to God's universal call to holiness by making available to them the spiriiual legacies that flow from the charisms of Catholic consecrated life. Review for Religious (ISSN 0034-639X) is published bimonthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ° Fax: 314-977-7362 E-Mail: foppema@slu.edu Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP P.O. Box 29260; Washington, D.C. 20017 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ° Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2000 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. LIVING OUR CATHOLIC LEGACIES Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming sJ Clare Boehmer ASC Philip C. Fischer SJ Elizabeth McD0nough OP Mary Ann Foppe Tracy Gramm Barbara J. Soete SSND James and Joan Felling Kathryn Richards FSP Joel Rippinger OSB Bishop Carlos A. Sevilla SJ David Werthmann CSSR Patricia V~qttberg SC MAY JUNE 2000 VOLUME 59 NUMBER 3 contents 230 continuing formation Theological Education in Jesuit Formation Avery Dulles SJ shows that some principles from St. Ignatius Loyola help in dealing theologically with three characteristics of our technological age: the expansion of personal freedom, the sharpening of historical consciousness, and globalization. 241 From Resentment to Acceptance: Elderly Religious Return Benedict Auer OSB looks at the adjustments necessary for the healthy return of elderly religious retiring to a larger community setting. 249 apostolic life Electing Leaders in Women's Congregations Beatrice M. Eichten OSF explores the issue of power in community, as it underlies both election and ongoing leadership/membership relationships. 263 Apostolic Religious Communities in America: Moving in the Right Direction! Francis W. Danella OSFS stops, glances back appreciatively at the road U.S. religious life has traveled, turns again, and sees encouraging signs on the new road ahead. 271 Look to the Future Joel Giallanza CSC identifies some five essential tasks if religious life is to continue moving vigorously into the future. Review for Religious 277 fertility and intimacy Fertility Awareness and Women Religious Ren~e Mirkes OSF presents medical and spiritual-theology reasons for the practice of fertility awareness in the lives of consecrated women religious. 286 "I Stand Here Ironing": Delays in Developing Intimacy among Candidates and Members Suzanne Mayer IHM addresses intimacy concerns at two points: (1) if women entering religious-life communities come deficient in forming voluntary closeness and (2) if formation within religious life lacks such vital experiences. 294 seeking God Sharing Our Spirituality: Top-Down, Bottom-Up, or Lateral? Bertrand Webster FMS gives perspectives to consecrated people sharing a spirituality which likely was a lay inheritance in its origin. 299 Two Journeys: Coming Home and Going on Pilgrimage Janet Malone CND proposes hard questions to women and men religious about being at home in their community and about being available for a true pilgrimage. 3 11 Let Me Alone! True Christian Solitude Donald Macdonald SMM gives insights into why solitude is a necessary part of our Christian life and how it can be practiced. departments 228 Prisms 318 Canonical Counsel Duration of the Novitiate: General Norms 324 Book Reviews May-June 2000 Ergiveness is a major theme of this jubilee year. Forgiveness is not unknown in various religious traditions, but it holds central place in Christianity. The one truly Christian prayer--the prayer common to all ChristiansIis the Our Father as taught by .Jesus. In this prayer, the only phrase that interrelates God's action and our own is forgiveness. "Forgive us our trespasses as we forgive those who tres-pass against us." As we recognize anew in this jubilee year, forgive-ness does not come easy to us. It is hard for us to ask for forgiveness. Moreover, while God is ever ready to for-give, we do not so readily find other persons forgiving us when we express our sorrow and our desire to be forgiven. From those who seek forgiveness, others may ' ask more--the fulfillment of this or that condition, the probation of longer time, a retribution that demands something beyond the debt incurred--before they even consider forgiving us. In the United States, the inmates on death row may truly be contrite and seek forgiveness, but the state and those offended still demand punish-ment, the punishment even of death. If we limit our-selves to a justice system, there is little place for forgiveness, whether it is the justice formally imposed by a secular judicial system or informally exercised by us in our day-to-day familial and more general social interactions. The worldly social context in which we are immersed makes it difficult, then, for us to forgive as Review for Religious well as to .seek forgiveness. The difficulty goes beyond the indi-vidual seeking forgiveness or the individual offering forgiveness. Each one is involved in the decision made regardless of the other individual involved. We know that we may seek, even beg, for-giveness and meet a stony heart. We also know that we may offer forgiveness, but we may be met by the turning away of the offend-ing party. Regardless, the beauty of the grace of forgiveness remains for the one seeking to forgive or to be forgiven, even when it is not reciprocated. Above and beyond the difficulty of a forgiving attitude is the true wonder of reconciliation. For reconciliation to happen, which is beyond forgiveness, it takes two--both parties active and, in a way, passive as well. From the first moment in the pursuit of rec-onciliation, a cooperation, a working together, is necessary. That forgiveness should be an integral part of our everyday Christian living is presumed. But, as St. Paul imaged it, our real work as Christians is the v?ork of reconciliation. We are given by God the "ministry of reconciliation" (2 Cor 5:18). In such a ministry, we will know the demands of dialogue, and we will experience the fatigue of negotiation. But this effort is required if we are to act a~ ambassadors of reconciliation. As we live this jubilee year, we find ourselves called as Christians to live, with renewed effort, the forgiveness that must be an integral part of our life with Christ. But more, we step for-ward to work at a special responsibility within our Christian voca-tion: to be a people committed to laboring for reconciliation. In a world, in a nation, in a church, in parish life, in family life, in community life, we have much to do if we are to work at being ambassadors of reconciliation. David L. Fleming SJ Note: I draw your attention to the most recent Best of the Review book, titled Praying as a Christian. You will find it a rich resource book for personal growth, for help in counseling and directing others, and for class study and discussion. Please see the last page of this issue for the order form. 229-- May-June 2000 continuing formation AVERY DULLES Theological Education in Jesuit Formation Jesuits ire fortunate in having some principles for the study of theology spelled out for them in the writings of St. Ignatius of Loyola, including the Constitutions of the Society of Jesus. Ignatius himself, as we know, spent some eleven years of his adult life in studies, and sev-eral of these years were devoted specifically to the study of theology. He and all of his first companions obtained masters' degrees at Paris before they embarked on their apostolate. Having experimented with various programs of study, Ignatius became convinced that the curriculum at Paris was the best, and he prescribed that theology should not be taught until'the student has received a solid foundation in philosophy (Constitutions, §366).' St. Ignatius and Theology Anyone reading the Spiritual Exercises or the Spiritual Diary will be struck by the deep theological content of Ignatius's piety. For him the most holy Trinity, the incarnation of the Son, the redemptive death of Christ, the real presence of Christ in the Eucharist, and the mediation of Mary and the saints were not just 23,0 Avery Dulles SJ presented this paper 30 December 1999 at the New Millennium Formation Conference held in Barrington, Illinois. His address is Fordham University; 441 East Fordham Road; Bronx, New York 10458. Review for Religious theological theorems. They were realities known to him from experience, so much so that in his Autobiography he claims he would have believed these great mysteries of faith even had they not been taught by Scripture and the church. Through prayer every Jesuit should seek to attain something of this kind of experiential knowl-edge in order to have a more personal apprehension of what God has revealed. Theology is supremely important for the religious life, accord-ing to St. Ignatius, and was foundational for the apostolate of the Jesuit order. In a crucially important paragraph of the Constitutions he writes: Since the end of the Society and of its studies is to aid our fellowmen to the knowledge and love of God and to the salvation of their souls, and since the subject of theology is the means most suited to this end, in the universities of the Society the principal emphasis ought to be placed upon it. Accordingly, there should be diligent treatment by excel-lent professors of what pertains to scholastic doctrine and Sacred Scripture, as also to that part of positive theology which is conducive to the aforementioned end, without entering into the part of canon law directed toward court trials. (§446) In the 16th century many humanists, including Ei'asmus, advo-cated the abandonment of Scholasticism and a return to Sacred Scripture and the church fathers as sources for theology. Ignatius was himself ardently devoted to the Scriptures, as is evident from every page of the Spiritual Exercises. He also had a great love for the fathers, as may be seen from many of his letters, such as the Letter on Obedience and the Letter on Perfection, both addressed to the scholastics of Coimbra. In the Spiritual Exercises Ignatius declares that the study of the fathers is well suited "to rouse the affections so that we are moved to love and serve God our Lord in all things." But he then adds that the Scholastic .doctors, such as St. Thomas, St. Bonaventure, and Peter Lombard, had the advantage of being able to build on the teachings of the fathers and saints. They are, moreover, better able to define and elucidate the doctrine of the faith according to the needs of our times, and to expose and refute prevalent errors and fallacies (§363). It is noteworthy that Ignatius picks names from the golden age of Scholasticism and omits more recent theologians such as Scotus, Occam, Biel, .Gersgn, and Nicholas of Cusa, all of whom he may have seen as less reliable. A further point that Ignatius makes in favor of the Scholastic May-June 2000 Dulles ¯ Tbeological Education The term "hie 'archical church" was a favorite of Ignatius, occurring three times in the text of the Spiritual Exercises. doctors is that they were able to profit from "the decisions of the councils and the definitions and decrees of our holy mother church" (§363). Emphatically a man of the church, Ignatius con-sidered that theology had to be done within the church and in obedience to church authorities.2 While he upheld the value of mystical graces, whether received by himself or by others, he insisted that such graces should be tested for their authenticity by reference to the teaching of the church. No conflict was possible for, as he put it, "one and the same Spirit" is at work in the hier-archical church and in the most intimate personal experiences (§365). Authentic mystical gifts, he once wrote to Francis Borgia, are to be esteemed, "always provided that humility and reverence are preserved towards our holy mother church and towards the rulers and teachers appointed in her." 3 The term "hierarchical church" was a favorite of Ignatius, occurring three times in the text of the Spiritual Exercises (§§ 170, 353,365). This epithet may in fact have been an original coinage of Ignatius himself.4 He looked upon the church as an organized society in which some members by divine institution exercise spiritual authority over others. In the first of his Rules for Thinking with the Church, calling for obedience of the judg-ment, he insists that "we must put aside all judgment of our own~ and keep the mind ever ready and prompt to obey in all things the true spouse of Christ our Lord, our holy mother, the hierarchi-cal church" (§353). In Rule 13 he lays down what some regard as a scandalous principle: "What seems to me white, I will believe to be black if the hierarchical church so defines" (§365). This principle, I submit, should be almost self-evident for Catholics. The faithful are required to believe on the authority of the church mysteries such as the Trinity, the Incarnation, and the Real Presence of Christ in the Eucharist, all of which are contrary to sensory appearances or to our ordinary ways of thought. As Thomas Aquinas writes in his famous Eucharistic hymn Adoro te devote: "Seeing, touching, tast- Review for Religious ing are in thee deceived; / How says trusty hearing? that shall be believed."s In a particular way Ignatius and his first companions trusted the guidance of the pope, whom they saw as the vicar of Christ, for the teaching and government of the universal church. According to Hugo Rahner, "Christ's vicar in Rome was for [Ignatius] a kind of supreme instance of that visibility which was both an essential mark of the church ,nd a necessary yardstick for measuring the invisible.''6 For this rea~.on he and his first companions placed the Society at the disposal of the pope, so that he might direct them to do what was most conducive to the glory Of God and the sal-vation of souls. They were convinced that Christ himself, through the mediation of his vicar, would show them the way to his greater service) That act of confidence was amply justified by the suc-cessful collaboration to which it led. In the Constitutions Ignatius laid down some very clear direc-tives about the kind of doctrine that should be taught in the for-mation of Jesuits. He writes, "The doctrine which they ought to follow in each subject should be that which is safest and most approved, as also the authors who teach it" (§358). A little later he v~rites: "Those books will be lectured on which in each subject have been deemed to contain more solid and safe doctrine"(§464). In the remainder of the paragraph, Ignatius specifies that there should be lectures on the Old Testament, the New Testament, and , the Scholastic doctrine of Thomas Aquinas. Ignatius's insistence on safer and more approved opinions does not flow from timidity, but from a holy reverence for the purity of God's word. Lest any-one think that these norms of St. Ignatius are no longer relevant aCto tmhep leevmee onft atrhye Nthoirrmd sm aipllpernonvieudm. i,n i t1 m99a5y bbye tuhsee f3u4lt tho G neontee rtahlat the Congregation reaffirm these principles in slightly modified lan-guage. The norms specify: 101. Professors should bear in mind that they do not teach in their own name, but in the church, in accordance with the mission received from the church, and that they teach joined together in charity in the Society of Jesus. Hence, they should let themselves be guided by the mind and will of the church, show proper respect for the teach-ing authority of the church, and have regard for the build-ing up of the faith in their students and in all the faithful. At the same time they should keep in mind those who are separated from us. May-June 2000 Dulles * Theological Education 102. Both professors and scholastics should faithfully adhere to and diligently study the written word of God along with sacred tradition. Let them have high regard for the teaching of the holy fathers and other doctors, specif-ically St. Thomas, and for those authors of the Society who are highly regarded in the church. 103, §1. Professors should clearly distinguish between matters of faith to be held by all and teachings approved by the consent of theologians. Probable, new, and personal explanations are to be proposed modestly. Norm 104 provides for the removal, in certain cases, of pro-fessors whose teaching departs from the doctrine of the magis-terium. As these quotations abundantly show, Ignatius did not con-ceive of the Society as a kind of theological avant-garde, adven-turously blazing new trails for the magisterium to follow. He would have condemned any such attitude for its lack of humility and sub-ordination. Jesuits, in his view, should prefer the safer and more approved doctrine and never fail in respect for the hierarchical teachers. Thanks to their acceptance'of the doctrine of those who teach in the name of Christ, they will have a solid base from which to engage in fruitful theological reflection. Ignatius and his companions were keenly alert'to the dan-gers posed by reform movements in the church of their day, espe-cially to crypto-Protestant positions being preached in Catholic pulpits in Italy by priests such as Bernardino Ochino, Peter Martyr Vermigli, and Agostino Mainardi. To guard against such doctrinal innovations, Ignatius, after moving to Italy in 1535, added the last five of the Rules for Thinking with the Church (SpEx §§366-370). He there advocates speaking with great pru-dence so as not to play into the hands of those who are seeking to undermine the doctrines of the church. These rules apply, he says, "above all in times which are as dangerous as ours" (§369). Were he alive today, he might find our own times no less dan-gerous than the early 16th century. ---234j The Jesuit Theological Tradition The early Jesuits threw themselves into the struggle against heresy throughout Western Europe. They rendered outstanding service as papal theologians at the Council of Trent. Though few in numbers, they were largely responsible for the successful preser- Review for Religious vation of Catholicism in Austria, Bavaria, the Rhineland, the Low Countries, and Poland. Peter Canisius and Robert Bellarmine, as doctors of the church, provided the theological rationale for this work. Inspired by love of Catholic truth and devotion to the Holy See, many Jesuits laid down their lives in the effort to regain England and Scotland for the faith. In subsequent centuries Jesuits, working closely with the Holy See, led the opposition to Baianism, Jansenism, Gallicanism, and various forms of rationalism and fideism, thus helping the Catholic Church to clarify and develop its own doctrine. The dogmatic schemata for Vatican I were almost exclusively com-posed by Jesuits. Under Leo XIII and Pius X, the Society promoted the renaissance of Thomistic philosophy and The Ignatian theological heritage is not static and repetitive, but dynamic and cautiously creative. theology. In the 20th century Jesuits were at the forefront of many movements of renewal, such as biblical studies, the liturgical move-ment, the ecumenical movement, and the theology of ressource-ment, sometimes miscalled la nouvelle thdologie. The Ignatian theological heritage, therefore, is not static and repetitive, but dynamic and cautiously creative. As Ignatius him-self adapted the Spiritual Exercises to different persons, consid-ering their age, health, education, and intelligence, so the church must adapt its presentation' of the Christian message to the chang-ing times. This process of adaptation is a delicate one because in our haste to adapt we could easily lose sight of the real content. My advice to the student and the young Jesuit theologian would therefore be to immerse himself in the sacred sources of Scripture and tradition, knowing that one cannot pass on what one has not first received. Ignatius himself spent more than .a decade in philo-sophical and theological studies before presenting himself for priestly ordination, and we should not do less. He loved the Scriptures, the fathers, and the Scholastic doctors, especially Thomas Aquinas, and we can drink at the same wells. Only after having mastered Christian doctrine in its purity and integrity can we adapt our presentation of it without risk of losing the substance. May-June 2000 Dulles * Theological Education I The Technological Age To whom or to what should we adapt as we are swept into the third millennium of Christianity? Obviously, to our own age. Although this age is too complex to be described in a few sen-tences, it might be designated, in a word, as the age of technol-ogy- an age replete with dazzling new possibilities for transmitting the faith, but also with unprecedented dangers for faith itself. The rapidly burgeoning means of electronic communication make it possible to reach new audiences and to present the faith in more varied ways than were previously possible. But we cannot be sure that our presentations will be effective. Can we confront people with the Christian message in its full depth and integrity, eliciting a firm response of faith? The ambivalence of the age is illustrated by several new factors, all intimately connected with technological advancement: the expansion of personal freedom, the sharpening of historical consciousness, and globalization. Each of these factors demands a theological response. The expansion of human freedom results in part from technol-ogy itself. Until now, people's lives were generally predetermined by the circumstances of their birth. Their nationality, their social status, their language, their occupation, and likewise their religion were normally those of their parents and grandparents. While this is still the case in many parts of the globe, it is increasingly less true in affluent countries such as our own. People are what they choose to be. Religious adherence is a matter of personal decision. St. Ignatius, living at the dawn of the new era, grasped the crucial importance of decision making and made it the central theme of the Spiritual Exercises. He had an acute perception of the gift of freedom and of the need to use it wisely. In his Rules for Thinking with the Church, he put his followers on guard against what he called "the poison of doing away with liberty" (§369). Down through the centuries Jesuits have contributed to the theology of freedom in various fields. Some, such as Luis Molina, dealt with the dilemma of human freedom and divine sovereignty in the distribution of grace. Jesuit moral theologians, defending freedom ofconscience, opposed rigorism in its various forms. Jesuit political theologians, protesting against tyrannical govern-ments, helped to lay down the theological foundations for the modern democratic state. Closer to our own time, John Courtney Murray was the principal architect of Vatican II's epoch-making Declaration on Religious Freedom (Dignitatis humanae). Review for Religious In our culture today, freedom is badly misunderstood. All too many define it as an entitlement to do what I choose without regard for my responsibilities. Freedom is seen as something opposed to commitment, and thus also to religious commitment, including especially commitment to the priestly or religious state. We urgently require a philosophy and theology in which freedom is linked with responsibility. It needs to be more clearly shown that freedom is enhanced and fulfilled by adherence to the true and the good, and that only Christ, who is the truth, can make us truly free (Jn 8:32). A second characteristic of our technological era is the inten-sification of historical consciousness. Under the impact of new inventions, our world is changing so rapidly that we are in danger of estrangement from the past. It is easy to fall into a kind of his-torical relativism, in which the certainties of our predecessors are subjected to doubt or rejection simply because they are old. In the religious area, some find it difficult to give more than a tentative and provisional assent to articles of faith, assuming that they may be invalidated by some future discoveries. Standing as he did at the end of the Middle Ages and the dawn of modern times, St. Ignatius knew how to deal with historical change without loss of permanent truth. Although he was involved in the Catholic Reformation and established an original style of Catholic religious life, he was quick to recognize and resist osten-sible reforms that were contrary to the true Catholic spirit. In our day we face even more radical problems. Since Christianity is a historical religion, we should have no difficulty in accepting the fact of change. But history is not the ultimate horizon of the human spirit, which reaches out to the eternal. Through God's gift, the human mind can grasp permanent and unalterable truths. With the aid of deep philosophical and the-ological study, we can help our contemporaries to see that God will not cease to be God and that Jesus Christ is always to be adored as the Son of God, the same yesterday, today, and for-ever (Heb 13:8). The church is and remains the pillar and the ground of truth (1 Tm 3:15) because Christ remains with it to the end of the age (Mr 28:20). A third characteristic of our era is globalization. Our con-sciousness is not limited to any particular region, nation, or con-tinent. Religiously, this means that we are increasingly exposed to the claims of many different religions and ideologies. In a country May-June 2000 237 -- Dulles ¯ Tbeological Education such as the United States, innumerable churches and religions rub shoulders day by day. Is it not arrogance, some ask, for any religion or church to claim privileged access to the truth? 'Here again Ignatius can be a guide. Living at a time when Western Europe was ceasing to be religiously united, he realized the need to resist unsound doctrines. W~th a vision encompassing the whole world, he sent out companion Jesuits to evangelize the new world, Africa, and Asia. Before long, Francis Xavier would be debating with bonzes in Japan, and Jesuit missionaries would be inculturating the faith by means of the Paraguay reductions and similar experiments in the Americas. Today we are witnessing religious and cultural interaction on a much vaster scale. The new situation creates opportunities for understanding and dia.logue, overcoming the parochialism of the past. But it also contains dangers of hostility and conflict or, at the other extreme, agnosticism and religious indifference. Some fall into a superficial religious relativism, as though Buddha could be for Buddhists and Krishna for Hindus what Jesus Christ is for Christians. One of the major problems of our day is to construct a viable theology of religious pluralism--one that gives due value to all religions without compromising the dogmatic truths of our Christian faith. Discerning the Times In its Pastoral Constitution on the Church in the Modern World (Gaudium et spes), the Second Vatican Council recalls the church's duty to "scrutinize the signs of the times and to interpret them in the light of the gospel" (GS §4). It declares that the church, led by the Spirit of God who fills the whole earth, "labors to deci-pher authentic signs of God's presence and purpose in the hap-penings, needs, and desires" of men and women of our day (GS §11). A little later the same document points out that it is the task of the entire church--pastors, theologians, and the laity--"to hear, distinguish, and interpret the many voices of our age, and to judge them in the light of the divine word" (GS §44). St. Ignatius is an outstanding master of the art of discern-ment. In the book of the Exercises, he provides two admirable sets of rules for the discernment of spirits. He puts us on guard against deceptions in which we might easily be entangled. These principles, I believe, apply not only to individual decision mak- Review for Religiotts ing about something like a vocation, but also to the church's effort to discern the signs of the times and to adapt prudently to new conditions of life. In this connection it is well to keep in mind another key Ignatian principle, that of agere contra. Ignatius bends over back-ward, so to speak, in order to defend the church on precisely those points where he sees the enemy employing his deceptions. Several times in the Exercises he states that we should always do the oppo-site of what the tempter, or the evil spirit, is urging (§350). "The enemy," he writes, "becomes weak, loses courage, and turns to flight with his seductions as soon as one leading a spiritual life faces his temptations boldly, and does exactly the opposite of what he suggests" (§325). When the traditional doctrine of the church is being attacked, we should avoid anything that smacks of compromise. On the con-trary, we should present the received doctrine at its full strength, throwing our entire weight on the side of the scales contrary to the dominant temptation. Ignatius himself does this in his Rules for Thinking with the Church, in which he calls upon Catholics to praise the religious institutions and practices thaf are currently under attack. It will be for the Jesuits of your generation to organize the Society's response to the dominant temptations of the present age. The church requires a team of highly educated persons, able to engage in the intellectual apostolate on a variety of levels and in various modes, such as teaching in schools and universities, preach-ing, writing, and electronic styles of communication. Mere activism is not enough. The church has the right to expect from the Society of Jesus the capacity to understand the problems at some depth. We must see the plausibility of the fal-lacies and be sensitive to the temptations to dilute or fall away from the faith. And, having seen these things, we should throw ourselves wholeheartedly into the struggle, acting energetically against the predominant temptations. The Topic and the Point I may seem to have gone somewhat beyond my assigned topic, which was to deal with Jesuit formation. But I believe that noth-ing I have said is beside the point. I am pleading for a theology that is solidly founded on Scripture and tradition, utterly loyal to the May-June 2000 Dulles ¯ Theolog~cal Educa~ion m'agisterium and to the pope, nourished by reverent prayer and sacramental worship. In matters open to debate, we Jesuits should, I believe, follow the safer and more approved opinions. At the same time we should courageously face the deepest questions of our own day, making the necessary adaptations without the slightest compromise in matters of doctrinal truth. Using the techniques of Ignatian discernment, we should seek to mount a balanced cri-tique of the emerging technological culture. To do this we need an updated theology of freedom, of historicity, and of intercultural and interreligious dialogue. If the Society of Jesus is seen to be effectively addressing cru-cial issues such as these, it will earn the gratitude and respect of all who love our holy faith. It will attract talented and dedicated can-didates and will, I believe, enjoy a new springtime at the beginning of the new millennium. Notes l The Constitutions of the Society of Jesus and Their Complementary. Norms (St. Louis: Institute of Jesuit Sources, 1996). Numbers refer to paragraphs of the Constitutions. 2 On Ignatius as vir ecclesiasticus, see Henri de Lubac, The Splendor of the Church (San Francisco: Ignatius Press, 1986), pp. 241-278, esp. pp. 249 and 258-267. 3 Hugo Rahner, Ignatius the Theologian (San Francisco: Ignatius Press, 1990), p. 229. 4 Yves Congar, L'Eglise de Saint Augnstin i, l'gpoque moderne (Paris: Cerf, 1970), p. 369. s I here use the translation by Gerard Manley Hopkins. In the orig-inal Latin these verses go: "Visus, tactus, gustus in te fallitur, / Sed auditu solo tuto creditur." 6 Rahner, Ignatius the Theologian, pp. 219-220. 7 Rahner, Ignatius the Theologian, p. 221. --- 2405 "Review for Religious BENEDICT AUER From Resentment to Acceptance: Elderly Religious Return Ibn recent years a topic of concern for religious communities, oth male and female, has been the return of large numbers of community members who are now retiring or have become too old or ill to continue in their present apostolates. Many come back full of resentment, not wishing to return under any cir-cumstances to an institution they left twenty, thirty, or even fifty years ago. The place they return to is not the place they left. In many cases they left before Vatican Council II and now are return-ing to a motherhouse or monastery they never lived in--for it has taken on a totally different aspect physically, psychologically, and even spiritually. Not only are they not prepared to come "home" to such alien places, almost like different planets; they return as strangers. The religious who have remained home or are now living in the moth-erhouse often do not know these returning persons except as names on rosters or ordos. Sadly, these religious often see the returning members as a burden or an intrusion. The welcome is there, but sometimes not as real as it should be. Superiors find themselves faced with people who have not wished to return, who may have been sent away years ago because they were not "good" community members or were more adapted to the external apos- Benedict Auer OSB returns to our pages after some years. He has a doctorate in Christian spirituality and is an associate professor of edu-cation at Saint Martin's College; 5300 Pacific Avenue, Southeast; Lacey, Washington 98503. -24! May-j~tne 2000 Auer ¯ From Resentment to Acceptance tolate. And meanwhile the local community wonders who these incoming people are. This is a crucial issue for our graying communities, and one that is only now starting to be addressed. Having raised the issue with many different religious communities, I have found one uni-versal response: "Yes, it is occurring with us, but what do we do?" It would be foolish to think that I have a universal answer, but I know that we need to look at the problem. This article will address some common issues and may help us think about our hospitality toward longtime members who have not lived at home, but are now returning to that "home" as a place to die. Offering Hospitality A key to Benedictine hospitality is "treating all guests as Christ." Usually Benedictine monasteries are noted for their hos-pitality. It is easy to treat guests well because they come and even-tually go. Being hospitable to our own members who come and stay is more difficult. But in truth these returning religious are guests too. Why? Because they have to be newly introduced to what life is like now at a given institution or motherhouse. Even such a simple thing as the daily horarium is new to them. Many left years ago when 4:30 or 5 was the rising hour and often the entire Office and even Mass were crammed into a small section of the day so that "other things could be done." After Vatican II the Liturgy of the Hours came to be said at the proper times, yet out in the parish and school apostolates this was often not the case. The people returning may not have been saying the Office regularly or may have been saying it only in a modified form. Those who prayed the liturgical hours in private have to relearn doing it once again as a member of a choir or community. But how do you gently yet firmly instruct someone who has been a religious or monk longer than you have been alive? Returning members need a care-filled orientation. (It might not be good to call it an orientation, but that is what it is.) They are deeply in need of compassion. They have been serving the community for most of their lives, often entering at fourteen or sixteen years of age and giving their entire lives to the service of the Lord as members of that community. When they are "forced" to return to the motherhouse or monastery, they have the rug pulled out from undertheir feet. They leave behind the local Review for Religious support system they have had for many years, and in some cases, because of distance or infirmity, they are unable to maintain even minimal contact with their friends in their former surroundings. Often these religious feel more alone than eve~" at a time when they need friends and support persons more than ever. The people of the motherhouse or monastery community are so busy with various responsibilities that they have little time to help these returnees adjust to their new environment. Someone within the community should be appointed just for this purpose. Sadly, a one-week retreat has not been enough to introduce these religious to rudimentary aspects of life in their old yet new com-munity. Many people in the new community do not know them: they have heard of them, but they do not share common experiences. One or two of their classmates may have remained at or returned to the institution, but this is seldom enough. Psychologically they feel abandoned. They have given their lives to an apostolate, and now it has left them, at least in their own estimation. Where they are now required to go and live is not what they expected; it is not how they expected to await death. Many missionary orders have this same problem after their members have spent years in a mission thousands of miles away. Aging missionaries may be required to leave all the friends they have made in the missions and to return to a climate in which they no" longer feel at Aging missionaries may be required to leave all the friends they have made in the missions and to return to a climate in which they no longer feet at home. home. In such circumstances they need to be given a reintroduc-tion that will help them move from being guests to being fellow religious once again. They need someone to accompany them at Office recitation and even to inform them about community events and about simple things like how to use the washing machines and where to find various necessities like mops or bandages. Gentling Resentment Another problem is anger or resentment. Many of these members are not returning as happy campers. Some are down- May-June 2000 243 -o- Auer * From Resentment to Acceptance right angry men and women. They have to go through the steps on death and dying outlined by Elisabeth Kiibler-Ross, for their previous lives have ceased to exist. At first they are in denial, denying that thirty or forty years have passed and that what they have given their lives for no longer needs them. Many felt them-selves irreplaceable and now find themselves, in one way or another, abandoned. The natural next step is anger. Recently I was present when a returning monk was met by another monk before dinner. The returning monk was angry, and so, when the other monk said, "Isn't it great to be home and no longer responsible for a large parish?" the response was less than edifying. The returnee brought to speech what was inside. Another monk, asked whether he was happy to be home after being away for years, replied, "This is not my home." These were not the right places and times for such feelings of resentment to come out. But no other place or time had been arranged, and so the feelings spilled out here, much to the embarrassment of the community and of the guests who were present. For all concerned, better occasions should be created for returnees to articulate their anger. Then, of course, bargaining begins along this line: "I will go back eventually to do some parish work, or teach part-time, or help the new priest." Additionally, bargaining will take on many different character-istics. Eventually the returnees realize that they have exagger-ated a feeling of despair~maybe not total despair, but despair nevertheless: "I am waiting to die . . . I have nothing to look forward to but death. I have no value." Communities often fail to realize that this crisis is taking place. I have heard superiors say, "Well, you now have time to rest," the worst response that could be made. These people do not want to rest: perpetual rest is staring them in the face. They need a program that helps them see aspects of them-selves they have forgotten. As active religious, they may have been neglectful of prayer. Some reintroductions to contempla-tive prayer might help, but people should not be pushed into them. One monk told me that at ninety-six years of age he was in charge of praying for vocations. He took this responsibility seri-ously. He had worked in parish ministry until he was ninety-five and now was adjusting to inactivity and doing an excellent job of it. He had reached the final stage: acceptance. He had accepted that he would not be returning to his apostolate, but would Review for Religious remain home. This was not fatalism. Religious all too frequently move from despair to fatalism, and everyone around them suffers, and prays for their happy death, and hopes it comes quickly. There are, of course, also many who return and do not take long to pass through these stages and adapt quickly to community life, at least on the surface. I remember a returning monk (he had been a parish priest and a hospital chaplain) who seemed to fit in immediately. But six months later he was dead. I remember find-ing him in his cell with paper on his bed so his shoes would not make a mark on the bedspread. He was a good man, but as an introvert nothing came out; his feelings remained within, and he soon died, never really having accepted his fate. Some religious returning to the community are not just anx-ious, but living in fear. One religious told me that his order has set aside a house in Ireland for its retiring members. They are sent there from the missions to die. Many have spent their lives in African countries, and now, returning after forty or fifty years, they are scared. Death is easy to address in someone else but not in ourselves. Some of us feel unafraid of anything until we are faced with our own vulnerability and eventual death. Some returnees are sick or even terminally ill, but many are not. A cousin of mine, after spending much of her life in missionary work in China, was imprisoned by the Japanese during World War II and by communists afterwards. When she finally returned home, she was sent to a new convent built just for the elderly. There, isolated from the convent and motherhouse she knew, she felt abandoned by her sisters. She wanted to walk the grounds of the convent she had been a part of long ago. She could not. After a few years she died, I believe not from illness but of a bro-ken heart. I have talked with many other retired and elderly reli-gious who feel the same. There are, of course, illnesses that require special treatment. And there are terminal cancer patients who need help the com-munity cannot adequately give. But some commfinities have cre-ated "dumping ground" convents or monasteries for their elderly or retired religious, places to put them so they are not in the way. Of this, one superior said, "They are happier together." Are they? I wonder. For they are now without meaning in their lives. They do not have around them their fellow religious to help them, nor are they let in on what is occurring in their reli-gious congregation. May-June 2000 Auer * From Resentment to Acceptance r Finding Meaning. Part of the problem is that these returnees need something to do. Their lives seem to have lost meaning. In a monastery the suggestion was once made to assign several retired monks some manual labor to do, like cleaning a floor or setting up the refec-tory for meals. The abbot's response was "These are priests. They cannot be asked to do manual labor." How sad! Many of them would have loved to do something. Any service given to the com-munity is better than sitting and watching television all day long. Communities have to find ways to employ returning religious. Today, when many retire quite young, a good number start new careers. Permitting and encouraging this is the least we can do for them. We should call on the abilities of our retired members. We should give them as much attention as we give to the recruit-ment of new members, for this reason among more urgent and important ones: the treatment that candidates see our elderly and retired members receiving will affect their own decision to enter or stay in the community. Most communities have addressed the issue of caring for ill members and those with handicaps. We have insurance policies, we have arrangements with nursing homes, and we have even added infirmary wings to our buildings. But beyond that not much is done. One sees elderly members wandering listlessly down community hallways. They need access to events in the house and in the surrounding community. My parents and many others in their eighties travel across the country to visit people and to see things that interest them. Many elderly religious have interests they were once too busy to pursue, and now they have time. I know a monk who wrote articles on contemplative prayer until he was in his late eighties. Some religious can finally work on the rose garden that they never had time for before. My pre-sent abbot hopes to write that book on birds, an intense interest of his, when he retires. Communities sometimes have to help their elderly discover what they would like to do. We can help people do this by initi-ating some semiretirem~ent programs in which people can start cultivating other interests before they turn eighty or ninety. This is not the job of the superior alone, but also of the entire com-munity, including the older people themselves. Religious should not look at retirement or a smaller work assignment as an indi-cation of their own failure. These things are, rather, new oppor- Review for Religious tunities to grow in ways that most of us will be called to do. Hopefully, religious will be encouraged not to work themselves to death, something that communities too often considered sim-ply heroic. Working ourselves to death is likely to be suicidal, not heroic. I heard one aged religious say, "It is one way out of here." What a sad comment on a life dedicated to Christian prin-ciples and an active apostolate! Included in this program to re-form our returning religious should be some counselors to work with them. Many may think that these religious would not go near a coun-selor, but I disagree. They may have been too busy to take the time for their own personal growth, and now they are able to do so. Some may need extensive counseling to help them cope with a fear of death, facing the unknown, and even facing themselves. We are all called to conversion, and many have not had the time to really convert in the Lonergan sense, "to probe into the depths of our being" and accomplish "a radical trans-formation." I have seen elderly and retired members of communities do just that. I have heard stories of hor-ror: "Father was such a terror in the classroom," "Sister was a beast toward her children in the first grade." I have met these people at seventy or eighty and found them delightful and deeply religious. What had happened? Often they were not suited to teaching, but more often they had undergone a radical conver-sion in their latter years. This call was to acceptance, and many have accepted their vocation with a new emphasis on contempla-tion or prayer. Such transformations are a joy to behold. Their communities have been supportive and given them an opportunity to tell their stories, stories that are stories of God, of God in their lives. Indeed, such stories are more for our benefit than theirs. Each of us walks a similar path, and we need to hear the witness of those who have gone before us. Father John Scott OSB, a professor of history at St. Martin's College and a confrere, has done a wonderful job of accumulat-ing an oral history, recording what people can recall and tell us of our past. Although it is an historical record, it is also a story of individuals being called to conversion--struggling with and finally accepting what has happened in their lives. Experience Communities sometimes have to help their elderly discover what they would like to do. 247 May-June 2000 Auer * From Resentment to Acceptance comes first, meaning later. Father Scott helps monks in our com-munity see the meaning of their lives by helping them tell their story. Many other communities are doing similar things with oral history. Finally, I would suggest something else, a change in our for-mation programs. During formation religious should be explic-itly taught that we do not own our apostolates. They do not belong to us; they are our mission, and our mission is from Jesus Christ. Many religious spend their lives building kingdoms-- from snack bars to institutions to parishes. They consider these their own domains. But apostolate assignments may be changed. Young recruits need to be made aware of this when they enter, and they may also need to be reminded from time to time so that they remember it even when they are eighty or ninety. These suggestions may give rise to further dialogue on this continuing problem. In justice we cannot assign persons to one or two apostolates over a span of fifty or sixty years and then not help them adjust to a new segment of life: retirement. Whatever their temperament or their virtue, the elderly of the present and the future need compassion, and new members need to see that we treat our returning lifelong members with as much charity and hospitality as if they were simply guests. They, of course, are more than guests. The love we show them is an important con-temporary way of following St. Benedict's recommendation to treat all guests as Christ. Bibliography Auer, Benedict. "Monastic Asylums," on institutionalization and monastic formation. Human Development 19, no. 4 (Winter 1998), pp. 35-39. Ferruci, Piero. What We May Be: The Vision and Techniques of Psychosynthesis. London: Thorsons, 1995. Fry, Timothy, ed. The Rule of St. Benedict in English (RB 1980). Collegeville: Liturgical Press, 1982. Goffman, Erving. Asylums: Essays on the Social Situation of Mental Patients and Other Inmates. Garden City, New York: Anchor Books, 1961. Lonergan, Bernard, SJ. "Theology in Its New Context." In The Theology of Renewal, Vol. 1. Montreal: Palm Publications, 1968. Review for Religious BEATRICE M. EICHTEN Electing Leaders in Women's Congregations Election in a religious community is always a time of anxiety, tension, and hope. The impact of elected lead-ership on each person and on the future of the commu-nity is significant, even though communities know that in four to six years new leaders will be elected. When women's religious congregations elect leadership, they deal with a number of issues: their conscious and uncon-scious learnings about power, the changing role of lead-ership, and the qualities members look for in their elected leaders. I will explore the issue of power in com-munity as it underlies both election and ongoing lead-ership/ membership relationships. Then I will reflect on implications this has for the function of leadership and on qualities needed and called forth from those serying as congregational leaders. Power and Community Relationships Power is a human reality, and operates in religious communities as it does in other groups. People have per-sonalpower coming from their identity and presence. In Beatrice M. Eichten OSF is a consultant with religious communities of both men and women and with congrega-tions that sponsor healthcare. Her address is P.O. Box 406; Winona, Minnesota 55987. May-June 2000 249 E~cbten * Electing Leaders addition, certain persons exercise informal power through their influence, whether in a negative or positive way. Organized groups select or elect persons to exercise formal power to help them stay focused on and faithful to their goals. These same expressions of power are present in religious con-gregations, especially in the matter of electing and then relating to their elected leaders. There is value in understanding the func-tion of power within this process of electing some women to exer-cise formal power within the congregational structures, structures that all the members together have defined for the congregation. Power is a word and a reality that women in general consciously avoid. It is for most women a negative word connoting undesirable characteristics, and it is a reality they try to deny. This is not true for men. Vv'hy is that? Women's Relationship to Power Dr. Pat Heim in her book Hardball for Women looks at the games children play to explain why women relate to power so dif-ferently from men.~ Though her book relates to women in business settings, I will explore how her explanation of childhood learn-ings also applies to women's religious congregations. Women's main focus is relationship. As children, women learn how to be competent interpersonally and how to develop and sus-tain relationships with others. Today many girls participate in team sports--a rare thing for girls ten or fifteen years ago. Given that recent change, some of the learnings attributed to boys will undoubtedly happen for girls. Most of today's women, however, and most of today's women religious, have done almost all of their playing one-on-one with other girls, usually with a best friend, sometimes with two friends. What Girls Tend to Learn at Play How to play one-on-one. Girls develop interpersonal skills, including how to "read" and respond to another's emotions. The skill works well for adult women in families, communities, and work settings as they tune in to emotional dynamics and offer care and nurture to the persons involved. Playing one-on-one, how-ever, can keep women from going beyond how something affects another to acting on principles and deciding what serves the larger Review for Religious whole. Knowing that some members will be upset by the decision may paralyze many a woman who needs to make hard decisions. Also, playing one-on-one, with its focus on individuals, can prevent women from envisioning the whole and defining clear responsi-bility and accountability within a large group of people. How to get along. Good little girls learn to be sweet, cahn, gen-tle, charming, mild, and helpful. Conflict, assertiveness, and direct confrontation are to be avoided at all costs. Instead of being up front and direct, girls learn indirect methods of dealing with dis-sension, such as involving a third party, dropping hints, or practic-ing avoidance, all in order to pre-serve the relationship. All women religious in conflictual situations recognize these and similar meth-ods in themselves. In fact, other women often see directness on the part of women as aggressive and pushy. This sometimes leads to conflict. In religious congrega-tions, where relationships are important and carry a "familial" character, conflict may feel very threatening. It is important, however, that it be dealt with directly, not in a blaming or judgmental way, but with each person owning her own experience and feelings. Unfortunately, some people, in their desire to maintain "nice," "positive" relationships, may see this directness as causing trouble, causing damaged relationships. How to be fair to everyone. Little girls try to resolve conflicts by compromising and being fair so that everyone wins. They want to be sure no one feels left out, and so they flatten differences to make everyone "all the same." When that carries over into adult relationships, some convoluted relationships occur between elected leaders and members. Members are not all the same; they each have unique gifts and needs. Setting a policy for all because a few need limits, and creating a committee rather than asking a person with special skills to do a task, are two examples among many. Being "fair to everyone" can cause chapters and assemblies to set-tle for a middle-of-the-road arrangement when they should be promoting a visionary life. An effort to accommodate everyone's sense of direction for the community leads to an unfocused and hard-to-accomplish plan. An effort to accommodate everyone's sense of direction for the community leads to an unfocused and hard-to-accomplish plan. 251 3lay-June 2000 ' Eicbten ¯ Electing Leaders I ] How to engage in play as a process. Girls' games seldom have a goal (one does not "win" at dolls or playing house). If there is a purpose, it is to get along with playmates,.create intimacy, and share imaginative ideas. This learned behavior serves congrega-tions well when it is the time for dreaming, for developing ideals and fostering goals. The challenge is to follow this up with clear assignments and holding people accountable, thus bringing the dreams into reality. All communities have reams of documents filled with wonderful ideals. Have they brought them to fruition? Have they stopped the process because it would be unpopular or because the responsible persons did not follow through and no one dared confront them? How to negotiate differences. For girls, decisions are reached by group consensus. When there are different views about the best way to set up doll house, or whose turn it is to play dress-up, girls learn to talk their differences through, take turns, compromise. The goal is a win/win outcome, not a win/lose one. "You want to play house, I want to play nurse. Okay, you be the mommy and bring your sick baby to me at the hospital." This is a learning that supports collaborative models of leadership and efforts at recon-ciliation. The goal is not "anything goes"; it is true collaboration that aims at the good of the whole. The risk is that including every-one's ideas leads to a mediocre outcome. How to keep the power "dead even." Girls grow up in flat orga-nizations, not hierarchies. They learn to cooperate within a web of relationships for the sake of preserving friendship. It does not take long for a little girl to discover that, if she wants to be the leader and starts giving directions, her playmates will call her bossy and avoid her. As a result, girls try to keep the power "dead even" and learn to exercise it ve.ry carefully. This is a learning that makes elected leadership in congregations very difficult. For, even though the power of elected leaders is not "dead even" with that of other members, the latter still tend to define for themselves how obedi-ence and authority will be understood and carried out, in routine functioning and also in special efforts regarding mission or com-munity or both. How that reality is dealt with is critical for con-gregations' life and vitality. When it is not dealt with,.when communities attempt to flatten power and authority, untold energy is spent on internal dynamics rather than on mission and vision. Such learnings from their earlier years have an effect on how women religious relate to each other in community. Men, on the Review for Religious other hand, learn very different behaviors from their childhood play, which often involves numbers of boys in team play. Women who have grown up playing team sports will recognize as their own some of the learnings males tend to acquire. Whether women have grown up learning things typical of women or men, those learnings have implications for women religious. Things Boys Tend to Learn from Their Play How to compete. Competition is the name of the game. The games little boys play involve adversarial relationships: us vs. them. They learn that competition and conflict are stimulating and fun, to be welcomed, not avoided. They also learn that when the game is over the game is over. The adversarial, competitive relationship during the game does not affect their relationships afterwards. After a bruising discussion over a controversial issue, men will often go out together to play a game of golf. Women, on the other hand, may have learned to compete, but they are likely to take the competition personally and retain negative feelings towards one another afterwards. How to always do what the coach says. Boys learn early that, in order to win the competition, there must be a leader or coach to focus strategy and effort. This creates a structural hier-archy unlike the flat organization common among girls. In order to move up the hierarchy, boys and men learn to do what the coach or boss says--period. No negotiation! How to be a good team player. Boys learn early that they will not always get to be team captain or coach and tell others what to do. Most often they will be in the position of receiving instruc-tions. Good team members learn to give up their individuality and independence for the good of the-team. They see the importance of supporting the other team members so that the team wins--a win that is "their" win. (Women have a more difficult time sacri-ficing their individuality for the team goal.) Men also learn that, to be a good team member, it is vital to know how to play with peo-ple you do not like, but whose skills will help the team win. (Because women tend to personalize conflict, they have a more Good team members learn to give up their individuality and independence for the good of the team. -2Y3 -- May-June 2000 Eicbten ¯ Electing Leaders difficult time getting past their dislike of the person to the estab-lishment of a good working relationship.) How to be a leader. Despite the team nature of their play, boys do at times get to take on the mantle of leadership. This gives them the opportunity to experience their own authority, to prac-tice leadership, to give directions and make them stick. When they do, they are rewarded and valued for their leadership. How to be aggressive or appear aggressive. In order to do well for the team, little boys learn that it is important to look like a mean, aggressive player, even if they do not feel all that tough. They learn power plays that help create an illusion of power. (As we will see later, women are more likely to accommodate one another, to negotiate.) How to take criticism and praise. In sports, boys receive con-stant criticism from the coach and from other players. They learn the connection between getting feedback and improving their per-formance. They also learn how to take criticism as feedback so it does not damage their self-esteem and destroy their feelings of self-worth. (For girls, however, criticism is not usually experienced as feedback about behavior or performance. It is more often expe-rienced as criticism of their person.) Howto stay focused on the goal. Rather than perfecting the details (as girls and women might), in team play boys set their sights on the goal line. If they make a mess in getting there or knock some-one over, that is just part of the game. They learn early on that they cannot do everything perfectly, but that perfection does not really matter, since winning is what counts. Winning is all that matters. Boys play games to win. Their stance is that there is no point to playing the game if you are not going to win. And, in order to win, you must take risks--playing it safe will never make your team number one. Half the time, boys will lose. Rather than feeling devastated by the failure, boys learn how to take a loss, learn from it, and move on. (On the other hand, women tend to replay the failure over and over, to beat themselves up for failures and attempt to fix blame. This is reflected in women's response to negative evaluations of com-munity meetings. They are overly sensitive, paying greater atten-tion to one or two criticisms of the meeting than to three hundred positive evaluations.) How to have a game plan. Little boys play in crowds, not in dyads or triads as little girls do. So they need a way of organizing Review for Religious an unwieldy group of people. They do so by following the coach's game plan. They learn early that, if each one plays independently of the others, the team will not score that coveted touchdown. (For adult women, their own individuality and creative expression are important. It is difficult for them to subordinate their indi-viduality to the team goal--note such areas as dress, living arrange-ments, ministry, and availability for leadership positions and motherhouse roles. Adult women can set their independence aside, but they intend to do it consciously and for a significant reason.) Would that the behavior patterns that girls and boys develop could be combined in such a way that the best of both would improve people's ways of being and working together. Member/Leader Relationships among Women Women need to be alert to power relationships. In girls' play, direction is negotiated, not set by a power figure. There is no sin-gle leader, and, even if one is identified as an official leader, she is expected not to act the part. What does that lead to? Girls learn early that negotiation is the key to getting things done their way. More often than not, a woman's goal is to bring others around, not direct them. When women are in a hierar-chical structure, their discomfort with not having "dead even" power, with being a subordinate or a boss, can lead to inappro-priate negotiation after a decision has been reached, or to passive-aggressive behavior. Such behavior is more likely when the person in power is a woman--"Who does she think she is?" The response of communities needs to be "She thinks she is, and she is, your elected community leader (or your supervisor, or your local com-munity leader)." Sometimes women sabotage other women in power through indirect cattiness, gossip, negativity. Often these women are responding unconsciously to their negative perception of another woman's power. Leaders need to practice and encourage direct communication, done so as to build and maintain relationships that express genuine interest in the other sisters as persons. Women in leadership, as they move from membership to elected leadership positions, realize quickly that the move changes relationships with other women in community. This is because the flat relationships women enjoy are antithetical to hierarchical relationships. The elected leader, like it or not, is in a position of xYlay-June 2000 Eicbten ¯ Electing Leaders power. Friendships can be lost or damaged when one is elected to lead the community. Simple statements made by the leader can seem to carry negative meanings, but such outcomes derive more from the hearer's family and communal experience than from the words and their intent. Also, confidentiality may prevent leaders from disclosing every reason and circumstance; this, too, may bring negative judgments and unfounded criticism upon them. Women leaders may find that their need to be liked keeps them from doing a competent job. The desire to preserve harmo-nious relationships can make it difficult for a leader to make the tough, right decisions, knowing that Sister X will be angry with them. Consultation and team processing can help the leader move toward making the needed decision, but it may still damage some relationships. If the decision is tough but fair, however, people will eventually come around. It is helpful for congregational members and leaders to under-stand how power tends to affect relationships among them. On some projects both women and men find it relatively easy to use power appropriately or to acquiesce in its use. But, when there are disagreements in their communal and personal lives, leaders and members of women's communities need to be alert to power dynamics. We will look at some behaviors as they operate in con-flict situations. Exercising Power in Conflict Accommodation. Accommodation means giving in; the others are allowed to have their way. This may be appropriate when oth-ers feel strongly about something and you really do not care. But, because women have been trained to accommodate others for the sake of preserving the relationship, it is important for them to attend to what is important to them and to be willing to take a stand on that issue. Inappropriate accommodation occurs when persons do not know what they want or feel, when they give up what is important to them in order to keep the peace, or when they decide to "help" another win because they see that it is impor-tant to him or her. Avoidance. In avoidance, a conflict is ignored in the hope that it will disappear. Women commonly do this because they detest confrontation. A situation that is avoided, however, worsens for having been ignored. When conflict is not addressed directly, it Review for Religious does not go away; it just goes underground. The hostility gets rechanneled into passive-aggressive, destructive behavior. Women use a particular kind of avoidance, especially in communication. They avoid addressing the issue directly with the relevant parties because that could damage the relationship. Instead, they drop hints (and think they have been clear), or they tell others about the dispute (and hope it will get back to the person concerned). Compromise. In compromising, you win some and you lose some. "I'11 give you this if you give me that." They do not get all they want, but they decide half a loaf is better than none at all. The down-side of compromise is that it may be used to avoid the interpersonal work that happens when people resolve conflicts through collaboration as described below. Competition. In competition there is usually a winner and a loser. Men are very comfortable with competi-tion and often make things a win/lose dynamic. For women, a win/lose dynamic is not attractive. They tend to see it as not "fair" or "dead even," and thus damaging to relationships. Collaboration. In collaboration, two individuals or groups find a way to work out their differences so that both are satisfied with the result. They delve into why they hold such disparate views. Collaboration takes time and trust. For a worthwhile discussion, persons must care about their own underlying concerns, be will-ing to understand the other side, and be open to appropriate influ-ence. When differences are resolved collaboratively, relationships are improved; the level of trust increases. Women are adept at col-laboration because as children they have learned to share equally with everyone and to focus on being fail to others. Men tend to be less adept at collaboration because they focus on winning, on doing better than their colleagues. Women look for solutions that help everyone win. These learnings about power continue to operate in women, often unconsciously and often in contradiction to their profes-sional training and the c6mmunal/spiritual values they espouse. They affect women's perception of themselves as leaders in com-munity and of those they elect as leaders. It is important that con- When conflict is not addressed directly, it does not go away; it just goes underground. May-June 2000 Eicbten ¯ Electing Leaders gregations give attention to these unconscious learnings as they reflect on the meaning of leadership as a call to ministry. The Ministry of Leadership in a Religious Community Leadership in a religious community is a ministry, one that facilitates and focuses the purpose and goals of the community. Often women called by their community to serve in the ministry of leadership need to put aside their current ministry--where they feel effective, secure, and significant--in 6rder to serve their con-gregation. The call of the Spirit draws such women to place their gifts and their vulnerabilities at the service of their sisters and the church, going beyond individual and sometimes even communal needs and concerns to global needs and concerns. They do this knowing that leadership is a dynamic, relational exercise of power between members and leaders, a relationship fraught with opportunities and risks. Elected leaders, in their for-mal exercise of power, are called to help members work together for the common good and achieve spiritual and ministerial ideals. The function of that leadership is defined and authorized by the. community, and is exercised through the community's governance model in a mutual obediential manner. Leadership, then, is an experience of reciprocity, of being both leader and follower. I~ asks all, especially those elected to leader-ship, to take the initiative, to see problems, and to point toward creative solutions--to give direction and to take action that moves the community towards a common goal. Leadership is relational. It is based on mutuality and respect even as the differing roles and responsibilities of the elected lead-ers and the members are recognized. Being relational begins with both leaders and members seeing the value of each person's gifts and weaknesses, seeing these as part of the communal reality of persons drawn together for mutual witness and service. Not every-one is capable of doing this. Leadership focuses on the common good, and so leaders are asked to: ¯ go beyond the perspective of the individual to the perspective of the whole; ¯ see the congregation as part of a bigger whole and to keep it from getting enclosed or focused only on surviving; ¯ bal-ance the purpose of the congregation with the good of the indi-vidual; ¯ keep the mission as the focus, going deeper into its Review for Religious meaning and reality in their charism and community life; ¯ be spiritual leaders, relating to community charism, to personal and communal spirituality, and being attentive to how the Spirit is moving the community into the future; ¯ be stewards of congre-gational resources guiding decisions relating to ministerial, finan-cial, material resources available for the accomplishment of mission; ¯ be stewards of human resources by attending to the personal and communal needs of each member; ¯ carry out corporate responsibilities, which include sponsorship, ministry engagement, administration of the congregation's properties, assets, and liabil-ities, and civil and canonical legal responsibilities; ¯ carry out canonical responsibilities (these involve community viability, mem-bership, documents, relationships with dioceses and the broader church, and convening the community for governance through the congregation's governance model). Qualities for Leade.rship in a Religious Community What does all this have to say about qualities needed for lead-ership today? Community leadership moves one into a complex set of relationships with the community (remember what was said above regarding women and "dead even" power), the church, and the public. It calls for the development and public exercise of many skills in order to carry out the functions defined and expected by community. Leadership pushes one to an awareness that encom-passes both individual and common good within the context of the broader world. Because of this, it is important to feel positive about the min-istry of leadership. It cannot be simply an obligation or a duty. If a person accepts congregational leadership, she needs to have energy and willingness for such service. This comes from a sense of personal readiness and ability for community service. It comes, too, from a personal vision and hope for the life of the congrega-tion, even as one acknowledges the limitations and pains experi-enced in the all-too-human experience of living community. The person needs to know herself as gifted and called to leadership both by community members and by her own inner spirit. This call assumes a faithful relationship to God, who challenges, guides, and sometimes pushes one in new directions. Being a leader today requires being a learner, a communicator, and a unifier. As a learner, a leader needs to be able to think, open May-June 2000 Eicbten ¯ Electing Leaders to influence, and ready to gather relevant information. As a com-municator, she needs to be adept at both listening and speaking. As a unifier, she is called to draw together the diverse gifts and talents of members, associates, and ministry partners. Leaders need to be willing to make tough decisions for the good of the whole and to base their decisions on clear principles and careful consideration. Leaders need a consultative, collabora-tive style for decisions affecting the life of the members. Because they also carry organizational and canonical responsibility and authority, they need to be able and willing to make leadership decisions affecting the good of the congregation. The leader needs to be visible and to make connections within the community and within the larger church and society. Research shows that outstanding leaders emphasize setting goals and achiev-ing them by careful planning and by building group commitment; they give less attention to the personal adjustment of members.2 Against the background of women religious thinking of their leader as "Mother" (nurturer, caretaker), this change in leadership style can be misunderstood as "not caring for the members." In every community there are members who want "a mother" who spends her time nurturing and being available to individual members. Other members want a leader that inspires vision, mobilizes energy, supports risk taking, and is engaged in church and world issues. The challenge for leaders is to know their leadership role and to address and deal effectively with members' differing expectations. Martin Heidegger says that to be human is to be called to become a "shepherd of being." Each person carries that call. The leader carries this call for herself and for the community, shep-herding her own well-being and the well-being of the community. The leader needs to know that her leadership is based on human-ity, her own and the congregatiori's. This requires knowledge of herself as a person of intellect and feeling, 6f gift and limitation, as one called but also a sinner, blessed and still in need of conver-sion. The leader is called to compassion and mercy as well as truth-telling and tough love; she needs to see the person, not just that person's deficient performance or its impact on the community's image. The leader is called to keep alive the vision of this human, blessed community of persons drawn together in personal and communal experiences as an expression of the face of God in our world. She does this by working to create an inclusive community of persons who, simultaneously gifted and vulnerable, are corn- Review for Religious mitted to mutuality and respect, to growth in holiness and faith-ful witnessing to the presence of God in our world. A leader needs to understand that leadership is an invitation to be creative through frailty. The first reality of the incarnation is the principle of limitation. We are not God. There is no such thing as a "perfect" leader, with all the gifts and skills needed. Leaders need colleagues that balance and compensate for limitations. They need community members who are willing to support, to be direct and honest, and to allow for frailty and mistakes. Leaders and members need to be comfortable with the experience of the inter-dependence of gifts and limitations. Concluding Questions Power can be a positive force in the life of a congregation-- power with and for, power that energizes and challenges, power that knows and loves the strength, gifts, and limits of all the com-munity. As women religious reflect on how power can and should benefit themselves and their communities, there are many areas for personal and communal exploration. I will put these questions in a personal mode, since that is where each person needs to start. ¯ How does what I learned as a girl about power operate in my life? ¯ What learnings from group (boys') play would be helpful in enhancing my relationships in community~ At work? ¯ How might making those learnings conscious help me relate better with oth-ers in my local community? In regional and large community gath-erings? At work? ¯ How do I view leadership before and after leaders are elected? How does that affect my communication, sup-port, and conflict patterns, both with the leaders and with other members? ¯ How does my approach to elected leaders diminish or enhance my engagement in con, gregational endeavors? ¯ How do my relationship to power and my view of leadership and its impli-cations affect my availability for service to community in the lead-ership role? Honest answers to these questions and in-depth conversation about their implications in member/leader relationships could move a community to a greater readiness to see leadership focus° ing--beyond the "nurturing mother" role--on the achievement of communal goals through careful planning and through building group commitment. It would, I believe, strengthen the interplay between member and leader and would lead to better communi- May-June 2000 Eicbten ¯ Electing Leaders cation, to a healthier dynamic among adults properly aware of their own and the organization's power, and would enhance engagement around communal goals. Notes ~ Pat Heim PhD with Susan K. Golant, Hardball for Women: Winning at the Game of Business (New York: Penguin Books, 1992). z David J. Nygren CM and Miriam D. Ukeritis CSJ, "Religious- Leadership Competencies," Review for Religious 54, no. 3 (May-June 1993). Free and Groaning We are children of earth In birth Goslings Tapping On the shell of our next Resurrection Creaking branches wind-moved Almost into flight Not Quite Tight-bound buds breaking Flames that leap Anchored in ash Clouds thai float in th~ sky But the clouds weep Autumn leaves let loose We dance and we die Careless clowns With foolish faces Wild doves flying So in need Of footing places Riders of reckless surf Baptized in waves As for me I am a free Woman Constrained Chained ¯ At once being born And giving birth Crucified I survive Alive Alive! Mary Alban Bouchard CSJ 262 Review for Religious FRANCIS W. DANELLA I Apostolic Religious Communities in America: Moving in the Right Direction! During the thirty-five years since the Second Vatican Council, religious life has endured a trial by fire. At the beginning of a new century, a mixture of cautious optimism and open despair is often evident when religious speak about their communities' future. While numbers continue to decrease and members continue to age, one wonders if the cautious optimism is not simply denial. The perspective of history, however, would sug-gest that, while some congregations will die, others will serve well into the next millennium. Some will even flourish2 Thirty-five years after the council, some trends seem to encourage that spirit of cautious optimism. Many religious com-munities have wandered through the post-Vatican II desert, and they perceive there might be a "Promised Land." These religious communities are successfully exploring their roots and the stories and spirituality that underlie those roots. This has led to a clearer sense of identity and then to internal renewal and a clearer sense of mission. Apostolic religious communities are emphasizing mission even as they cope laboriously with the endless issues of maintenance. Beyond mission they need to address the issues of community life Francis W. Danella OSFS, clinical assistant professor of pastoral the-ology at the Catholic University of Aanerica, served recently as director of planning for his province. His address is Oblates of St. Francis de Sales; 2200 Kentmere Parkway; P.O. Box 1452; Wilmington, Delaware 19806. May-June 2000 Danella * Apostolic Religious Communities in America and vocations. After the thirty-six years of my religious life, I would prefer never to discuss community life and vocations again. But the time for reassessment on both fronts is at hand. Not to muster the strength to ask the difficult questions regarding these two issues would be to the detriment of these apostolic religious communities of ours. Below we will consider religious life before the council, the challenge of the post-Vatican II church, and the future direction of apostolic religious communities with respect to mission, commu-nity life, and vocations. The fundamental mission underlying the particular apostolates became blurred. Religious Life before the Second Vatican Council As a young man I wanted to know, love, and serve God in this world so as to be happy with him in the next. Towards this goal I sought a singular focus and complete absorption. This desire, com-bined with a predisposition toward teaching, led me to my religious community, whose pri-mary ministry is teaching. There I learned that religious life in my community is about three things: the search for God, eschatologi-cal witness, and the education of youth. Other apostolic religious congregations are similar, but their specialized ministry may be something different in the con-text of religious community. All people are called to search for God. An inner yearning to find our origin, purpose, and destiny gnaws at all of us from the time we are able to think clearly. The catechism had clear answers for the children of immigrants to this country, and their own chil-dren in turn. Religious life became the place in which persons could be devoted full-time to this quest, with fewer distractions to get in the way. Religious gave eschatological witness to a kingdom that was not of this world. While religious were building the kingdom of God on earth, they were clearly giving witness to a fullness of life beyond this one. This religious witness was evident in their lifestyle, their way of being in the world. In this context vows of poverty, chastity, and obedience made sense. The virtues of humil- Review for Religious ity, gentleness, and simplicity became ways in which God's people could experience powerfully God's presence in the persons of these devoted servants. Most religious congregations devoted themselves to a partic-ular good work. Most engaged in a ministry of education, health-care, or social work. Most often religious congregations were in service of the poor or the lower middle class. Religious life suc-cessfully educated and cared for immigrants and their children. Many in the Catholic community were able to develop their skills and intellectual gifts, thereby acquiring a better standard of living and a richer and fuller life. Catholics were now positioned to have major influence on the American culture. During the years preceding the council, religious congrega-tions were deeply absorbed in the work that they did so well. An unfortunate by-product of this successful period of religious living is that many religious congregations became identified with their work. Many perceived their charism to be education, healthcare, or social services. As the ministry of service became more intense, the fundamental mission underlying the particular apostolates became blurred. The Challenge of the Post-Vatican II Church With the advent of the Second Vatican Council, religious were challenged to renewal. The council said: "The up-to-date renewal of religious life comprises both a constant return to the sources of the whole of the Christian life and to the primitive inspiration of the institutes, and their adaptation to the changed conditions of our time.''2 The effort of religious institutes of the last thirty-five years to be faithful to this .injunction has borne much fruit. The movement forward has been a struggle. The emphasis on freedom and personal responsibility evident in the Pastoral Constitution on the Church in the Modern World (Gaudium et spes) had a profound effect on the future direction of religious life. There was a strong emphasis on each religious developing his or her gift to the fullest. This was in sharp contrast to the tradition of many religious communities, which determined the needs of the schools, hospitals, nursing homes, and so forth and then decided who would fill the need, no matter what their personal preference. This corrective from moving in lockstep to a more May-June 2000 Danella ¯ Apostolic Religious Communities in America individual way of developing one's gifts and talents was met with varying degrees of acceptance. Many religious communities resisted the more individual approach and the quest for self-fulfillment. Such resistance had disastrous consequences because it failed to recognize the legiti-macy of what was being sought. Consequently, there was no inte-gration between individual needs and community priorities, between personal growth and the common good. In this atmo-sphere, self-fulfillment became an end in itself rather than the means by which religious became all that God was calling them to be in the service of the church. At times this led to an exaggerated individualism and a misguided quest for self-fulfillment that was reinforced in American society by our strong bent toward indi-vidualism. In this period there were parallels with the best and worst of the human-potential movement. In the main, however, religious life was attempting to be faith-ful to the council's injunction to return to the primitive inspiration of the institute and to adapt to modern time. The efforts to recap-ture the spirit of the foundation have been the singularly most hopeful development in religious life since the council. This quest has led to internal renewal and a new sense of mission. There are common elements among the groups that have taken this course, a commonality that is clearly the work of the Spirit. Most groups have recaptured and reinvigorated for our time the spirit of their foundations. Many have experienced a resurgence in scholarship in their spiritual traditions. This new look at foundational texts and spiritualities is leading to an internal renewal. The search for God is once agaiia on track. With a clear sense of their origin, purpose, and destiny, religious congregations are in a better position to carry out their mission in the service of the church. Those faith-ful to the task will play a large role in shaping the future direction of the church. Ok/It The Future Direction of Religious Life Mission. A clear identity has led to internal renewal and a clear sense of mission. Apostolic religious communities are focused on living and disseminating their charism. Religious congregations that were instrumental in improving the quality of life for gener-ations of immigrants have begun to share their charisms with an educated lay faithful as they assume their expanded role in the Review for Religious church. Just as apostolic religious communities helped generations of immigrants to assume their rightful place at the table in American society, they will assist the current generation to assume their rightful place as religious leaders in our society. Religious life can help the laity to be the leaven in the world that the Second Vatican Council desired. By virtue of their baptism, the lay faithful share in the priestly, prophetic, and kingly office of Christ. Besides being faithful to the duties of their state in life, they are called, as the council points out, to work at the evangelization and sanctification of all God's people. They do this when they endeavor to have the gospel spirit permeate and improve the temporal order.3 Parish communities need to help the lay faithful to be aware of this mission and to carry it out. Religious congregations, too, can assist the lay faithful in their efforts at evangelization, sanctification, and the transformation of the temporal order. They can create forums in which lay people can come to understand their role and develop a plan of action for permeating the temporal order. Recently I participated in a symposium on the care of the dying jointly sponsored by George Washington University Medical Center and the Center to Improve Care of the Dying. Among the participants were medical doctors and other healthcare profes-sionals intently interested in how patients' spirituality affects their overall well-being. These dedicated healthcare professionals are carrying out the council's mandate to permeate the temporal order with the gospel spirit. One physician told me of her involvement with the Carmelite community, of the importance of the Carmelites in her life. Inspired by them, she has been instrumental in bring-ing courses on the spiritual dimensions of healthcare to medical students across the country. Last year I was captivated by a piece in Wilmington's Catholic newspaper on the graduation ceremony at a local private high school, the Salesianium.4 A graduating senior had spoken at some length about the influence of Salesian spirituality in his life. This was no passing comment. He detailed the teachings of De Sales that had influenced him, pointing out that he and his fellow graduates could take such teachings with them into their life ahead. This is the direct result of the school's effort to live and disseminate its charism. One physician told me of the importance of the Carmelites in her life. 267 May-June 2000 Danella ¯ Apostolic Religious Communities in America The many new forms of community life that have appeared need to be reevaluated. Apostolic religious communities need to live and disseminate their charisms for the well-being of the church. They need to share the theological and spiritual wisdom of their traditions, tra-ditions that answer the fundamental questions of origin, purpose, and destiny. They need to share the spiritual practices that guide daily living and daily choice. Apostolic religious congregations can encourage and even bring together people of similar professions and people from different walks of life to put together a plan of action that responds to the council's call to bring the gospel spirit into the temporal order. This is precisely what many apostolic communities excel in today. They need to reinforce their efforts. They need to have clear pastoral plans for the future. They need to bring even greater zeal and enthu-siasm to this vital mission. Many apostolic religious communities are effectively developing lay leadership and entering into collaborative ministry with the laity. They share with the lay faithful not only their spirituality but their mission as well. Religious communities are moving in the right direction and will greatly help a new generation of lay faithful to fulfill their complex mission in today's world. Community Life. Religious life of the future will be lived by those young men and women who currently are associates, novices, temporarily professed, and young perpetually professed. We need to listen to what they are saying to us. Some tend to be more con-servative than those of us who have reached our middle years, but this must not lead to new polarization o'r a new age of friction resulting from personality differences or other biases when there may be no substantial differences at all. My own experience suggests that the young enthusiastically embrace the efforts of congregations to revisit their spiritualities and to disseminate their charisms. This is an exciting mission. The young also seek a community life that is based on community prayer, mutual concern, hospitality, and self-sacrifice. They seek a religious community that is a genuine witness to both the "already" and the "not yet." Thirty-five years after the council, the many new forms of community life that have appeared need to be reeval-uated. For example, those who question the suitability of parish Revlew for Religious ministry for religious communities deserve a hearing. I would dis-agree, on the ground that parishes are ideal places for dissemi-nating the charism and helping the lay faithful to become the leaven in the world, but I would agree that we need to reassess the ways in which parish community life is lived. We need to hear the wisdom of all the members in order to make good, Spirit-filled decisions. Hearing all sides of issues can lead to a rich response. Also, we must examine the vitality of our eschatological witness if the choice for poverty, chastity, and obedience is to continue to make sense. We owe this to one another, to ourselves, and to those we will invite to join us. Vocations. What are we to do about the shortage of vocations? I remain convinced that the best advertisement for religious life is faithful, enthusiastic religious charged by their clear sense of pur-pose and mission. We need to be especially attentive to women and men in their twenties and thirties who have not made a per-manent commitment and who know in their hearts that there is more to life than what they are currently experiencing. Men and women of every age have been attracted to religious communities that have a clear purpose and mission and a healthy community life. Today as in the past the young and not so young will be attracted by religious who clearly put the welfare of others ahead of their own. We must not turn our vocation offices into maintenance oper-ations focused on numbers and survival. Vocation directors need to touch all potential candidates with the spirit of the institute, whether their final decision is to enter or not. A faithful, enthusi-astic commitment to mission will captivate the minds and hearts of those inspired by the Holy Spirit to look into this form of life. Furthermore, beyond traditignal vocations, we need to rec-ognize and affirm the enormous asset that lay associates are to our congregations. These women and men share not only in our spir-ituality but also in our mission. Influenced by the enriching guid-ance of the traditions embodied in apostolic religious communities, they make a unique contribution to the church. Religious life exists in the service of the church, whose future is assured by Christ in the gospel. And so with courage, hope, and determination and most especially with faith, we can march con-fidently into this millennium. We walk with our God, who began the good work in us and who will bring it to fulfillment. May-June 2000 Danella ¯ Apostolic Religious Communities in America Notes ~ See Sean Sammon FMS, "The Transformation of U.S. Religious Life," in Living in the Meantime, ed. Paul J. Philibert OP (New York: Paulist Press, 1994), pp. 23-38. 2 Pofectae caritatis (Decree on the Up-to-Date Renewal of Religious Life), §2. ¯ 3Apostolicam actuositatem (Decree on the Apostolate of Lay People), §2. The Dialogue, 10 June 1999. Spring Prayer To Whoever makes hard wood of maple grow and bud, sprout green lace of leaf; to Whoever breaks open frozen ground to receive water and seed to bloom; to Whoever stirs tiny throat of wren to sing, waking sleepy human to dance; to Whomever, I send up hope-filled cry, dizzy praise, begging for the same miracle to pulse in me. Patricia G. Rourke Review for Religious JOEL GIALLANZA Look to the Future paope John Paul tells us in Vita consecrata: "You have not only glorious history to remember and to recount, but also a great history still to be accomplished! Look to the future, where the Spirit is sending you in order to do ever greater things" (§110). "A great history still to be accomplished! Do ever greater things"--an affirming image and a challenging mandate, to say the least. And yet speaking about the future of religious life always runs the risk of degenerating into soothsaying, its content far removed from .reality. It would be interesting if we could somehow eavesdrop on religious at the beginning of the 1900s, and more so at midcentury, as they spoke about or even predicted religious life's future. Their descriptions of how religious institutes would look in the year 2000 probably assumed that our sponsored ministries would keep mul-tiplying, that the majority of our members would be in active midlife, that our next chapter might consider--"if there is a real need"--expanding our one retirement facility, that formation houses would be veritable skyscrapers with No Vacancy signs hang-ing out in front, and that vocation promoters would be requesting a year off to process the multitude of applications already received. By contrast, today's prospective vocations and our members in for-mation are sometimes stunned to learn how many entered our communities in the early and middle years of the 20th century and are surprised to learn the median age of the present members. The numbers can evoke a nod of wonderment even in those who knew of and experienced something of that earlier era. Joel Giallanza CSC has written for us a number of times. His present address is Congregation of Holy Cross; 1101 St. Edward's Drive; Austin, Texas 78704. 271 -- May-3~une 2000 Giallanza ¯ Look to the Future We have sobered enough in the past thirty years to know that the "greater things" of which Vita consecrata speaks cannot be summed up in statistical increases and demographic optimism. Nevertheless, it would be inaccurate to characterize contempo-rary religious as inactive, discouraged, cynical. Admittedly, some of this is present and operative, but in fact it always has been. Such characteristics come with the reality we call human nature. Lack of energy or enthusiasm, discouragement, cynicism or uneasiness about the future flow more from the inconsistencies and variables within our human nature than from the current situation of reli-gious life within the church. What, then, do we look to in the future? I would suggest some essential tasks. I would say we need to be ready and willing to do these tasks if religious life is to continue moving vigorously into the future. The tasks I mention are necessarily basic and general; they must be addressed from the experience of local communities and individual religious in their living of their particular institute's heritage and tradition. __ 2_72 Build and Cultivate Relationships We call ourselves sisters and brothers of Christ, of one another, of God's people, for the sake of greater sisterhood and brotherhood in the church. Vita consecrata emphasizes this relational character of religious life (see §60). Our very titles as religious have more to do with the kind of relationships that we are called to have and foster and support than with any hierarchical arrangement in the church. The task before us is to sharpen our skills for building and cultivating relationships. The witness value of doing this should not be underestimated. Religious live and work in societies and settings in which rela-tionships are expendable because individual independence has become a priority to preserve at all costs. People desire personal autonomy over all else. In response, religious must be entre-preneurs of union, cooperation, and reconciliation. We must become experts at initiating and nurturing relationships, over short and long distances, in times of blessing and burden, with sincerity and integrity. We should not underrate the transforming power of the witness we can give simply through the friendships we estab-lish among ourselves and the variety of relationships we build with and among others. That witness reflects the importance we assign Review for Religious to Jesus' mandate of love and the commitment we have to build-ing and cultivating relationships. Demonstrate the Possibility of Permanent Commitment Our way of life witnesses to the fact that permanent commit-ment is a possibility for human nature. Too often in our world, commitment is interpreted as a temporary arrangement; perma-nence is perceived to be beyond human capability. And significant decisions in life are made accordingly. Further, explicitly short-term commitments are also considered adjustable, to fit the pri-orities of one or several individuals. We see the effects of such common cultural patterns even within the church. The durability of a commitment comes to be gauged by the comprehensiveness and precision of the legal specifications that make it binding. On the other hand, legal rearrangements can be used to dissolve the commitment; forever is conveniently reinterpreted as "for as long as I am interested." By our religious profession, we claim that commitment is a matter of the heart, not legal provisions. It is the heart, the Lord's own dwelling place, that gives meaning and direction to our activ-ities in ministry and community. Commitment is rooted in and nourished by the convictions of the heart. Our life as religious often stands as a wonder to others, partly because of their fasci-nation with its components--vows, community living, types of ministry, prayer, and so forth. The more intriguing wonder, how-ever, will be simply that we choose to and profess to and do live this way forever, and thereby demonstrate the possibility and reality of permanent commitment. Show and Accompany Others along the Pathways to God There is a hunger evident among people, a growing desire to find a path toward union with God. In recent years there has been a resurgence of interest in spiritual matters of all types and tradi-tions. In response to this our task is twofold. First, we must our-selves be acquainted with some pathways to God and speak with integrity and sincerity and some fluency of our own relationship with God. Second, we must accompany others along the pathways May-June 2000 2.73- Giallanza ¯ Look to the Future of the spiritual journey. We need not be trained spiritual direc-toi's to offer basic, everyday support and encouragement, but we do need to love the Lord and be faithful to a life of personal and com-munal prayer. Otherwise our accompaniment is more theoretical than real. The pathways to God are known most clearly and surely by actually traveling along them. Only so much can be absorbed by the head. It is the heart that must be saturated with the knowl-edge of the ways to union with God. A significant part of our com-mitment in religious life as people of prayer is to know those pathways by heart. Whatever the nature of our ministry, however we encounter others in daily life and work, we as religious, as peo-ple committed to the mission and message of Jesus, must actively encourage and enthusiastically accompany others along the path-ways to God. They expect us to know the way. And we should. The pathways to God are known most clearly and surely by actually traveling along them. Notice and Take Up Emerging Apostolic Needs The needs of the mission to which our religious institutes respond are always emerging and ever endless. Even though our communities have been involved in some specific ministries for years, possibly even since our foundation, it is important to deter-mine if those ministries continue to address specific contemporary needs.' There will be undoubtedly much emo-tion surrounding such a determination. Very fine may be the line marking the difference between continuing a ministry because it responds to the current needs of God's people and continuing a min-istry because the religious involved are trained to do it and have not considered an alternative. And, because ministry has a large part in shaping our identity, people may resist any serious exploration of alternatives. In "determining the continuing relevance of particular min-istrieb, the institute's heritage and vision and values must have a guiding part. We should ask ourselves, "What would catch the apostolic attention of our'founders and foundresses today? What emerging and pressing needs would urge them to send us in response?" Admittedly, the world and the towns and countrysides in which they lived and worked were quite different places from Review for Religious those we experience today, but we must try to glimpse and describe what they would do in response to our world and church and soci-ety and culture. Such an'effort would express our fidelity to the heritage and charism that have marked our religious communities from their foundation. And that fidelity would give us a fresh vital-ity for addressing today's emerging apostolic needs. Clarify Our Heritage, Glimpse and Sketch Its Future In recent years religious institutes have spent time and energy exploring the spirituality of founders and foundresses and the her-itage they have passed on to us. Much of that was done to fulfill the church's mandate to revise constitutions and rules. It would be a mistake to think that the time and effort spent have brought the task to completion. Today religious--particularly male lay reli-gious- often express the feeling of being invisible within the church. While some of that invisibility has to do with church struc-tures, we must guard against contributing to it by any lack of famil-iarity with the unique heritages of our various institutes--especially their relevance for today and for tomorrow. That familiarity will enable us to answer two important ques-tions that touch our identity and our effectiveness in carrying on Jesus' mission. First, what contribution does my religious insti-tute make to the church today? Second, what challenges does my religious institute present to the church today? Answering such questions is no simple task, but it will be less daunting if we con-tinue to clarify our institute's heritage with a view to the future. Be Always Ready These tasks should be supplemented from the experiences of religious within the context of their own communities and min-istries. The tasks identified here can support and strengthen our continuing fidelity to this way of life in general and to our own reli-gious institute in particular. The tasks, of course, are not com-pletely new to religious. I mention them to emphasize the need for examining our present approach to them and for refining that approach as necessary for continued effectiveness. These tasks will be accomplished differently in accord with each religious institute's p~rspective on living the gospel. The common ground will be the qualities of life that energize and guide May-June 2000 275" Giallanza ¯ Look to the Future I the efforts of all religious in completing them. Our effectiveness in addressing these tasks will be determined by our attentiveness to living these qualities. To build and cultivate relationships we must be people of love. In demonstrating the possibility of permanent commitment, we proclaim that we are people of hope. Suggesting pathways to God and accompanying others along them require thfit we be people of faith. To notice and address emerging apostolic needs, we must be people of discernment. And all these qualities of life assume that we are people of prayer. Love, hope, faith, discernment, passion, and prayer lie at the very heart of our efforts to look to, prepare for, and work toward a future for religious life that is marked by integrity, credibility, and vitality. I close this brief reflection with a text from Vita con-secrata reminding us .of the sacred responsibility we bear and of the graced consequences that flow from committing ourselves anew to live our consecrated life: "Be always ready, faithful to Christ, to the church, to your institute, and to the men and women of our time. In this way you will day by day be renewed in Christ. and contribute in your own unique way to the trans-figuration of the world" (§ 110). Traditional Practice Values mixed with a touch of the past, bring together rituals and habits, turning them into modern ideas. Donna Bauman Review for Religious REN]~E MIRKES Fertility Awareness and Women Religious I thoroughly agree with the Mock Turtle who advised Alice that "no wise fish would go anywhere without a porpoise.'" Whether I am undertaking a journey, a life vocation, or for that matter this composition, I ought to have my telos or end securely in mind. The goal of this essay is to offer an apologia for the practice of fertility awareness in the life of a consecrated woman religious. More specifically, it is a personal apology for this activ-ity and how it metamorphosed in my very doing and experiencing it. By that I mean that the program of charting the cycles of my fertility--at base a natural dis-cipline-- gradually evolved into a practice that benefited me and my commitment to my vowed life on a meta-physical or super-natural level. Beginnings I attribute the circumstances that disposed me to see a theology behind the practice of fertility awareness to two events that were simultaneously occurring in my life. In the first place, I had been tracking my ovulation and menstrual cycles for two years through a system of Ren4e Mirkes OSF is the director of the Center for NaProEthics, a division of Pope Paul vI Institute; 6901 Mercy Road; Omaha, Nebraska 68106. 277 - May-June 2000 Mirkes * Fertility Awareness and Women Religious What is the significance of "'being a body" as a man or a woman ? charting that is specific to Creighton NaProEducation Technology. While tracking fertility is most generally taught to married women as a component of a moral means of family planning, unmarried women also use it as a way of tracking their gynecological health. It was for this latter reason that I adopted the exercise. In the second place, in the same two-and-a-half years, I was immersing myself in the pope's theology of the body as prepara-tion for my work as a Catholic ethicist. One day I read something that proved to be the turning point in my practice of tracking my fertility. Pope John Paul II, explaining the complementary nature of the vocatons of Christian marriage and consecrated religious life, noted the following. Marriage and religious-life decisions presuppose "the learning and the interior acceptance of the nuptial meaning of the body, bound up with the masculinity and feminin-ity of the human person.''2 If I was correctly understanding the Holy Father, he was suggesting that, even though this kind of sexual knowledge and understanding is typi-cally associated with the decision to marry, it must also be present in those who are called to a celibate life. In other words, both married persons and celibate religious must ask the important anthropological question: What is the significance of "being a body" as a man or a woman? Furthermore, and with great import for me in my daily practice of charting, the pope went on to insist that, given this "full consciousness" of the truth of the human body, "a man or a woman who has vgluntarily chosen continence for the sake of the kingdom of heaven must daily give a living wit-ness of fidelity to that choice, heeding the direction of Christ in the Gospel" (italics mine).3 If I were to couch in Thomistic language what happened when my practice of fertility awareness intersected with these insights of John Paul, I would speak in terms of matter and form. As these two life experiences converged, the "material" aspect of my project of fertility appreciation fell into place, and it simultaneously received a new "form." I was charting my fertility every day. But, with the new light of grace that came from my studies of the pope's personalist thought, I began to see this practice in its more comprehensive Review for Religious moral and spiritual implications. The pope's insight acted as a powerful reminder to me that I must be a personal testament each new day to my vowed commitment. With this important new dimension, tracking my fertility was a personal experience whose benefits could very well far exceed those initial ones of health and bodily stewardship. Now it was also an effective tool that brought me into direc~ contact with the meaning of my vowed life, particularly the meaning of the total way I had vowed myself to love Jesus and the members of his body. The earthy, biology-based practice of fertility awareness became, from this point forward, a direct contact with the essential meaning of my vowed life, particularly the meaning of my vow of chastity. Tracking my fertility and my gynecological health could be an integral component of a daily "living witness" to my decision to become a bride of Christ forever. Health Benefits The cumulative information from the practice of tracking fer-tility on a regular basis gives a woman a picture of what her cycles look like when they are normal. Against this yardstick she can more readily notice indications of physiological change that it would be good for her to be aware of. The following are some of the gynecological conditions that are not healthy and to which the practice of charting cycles might alert a woman in the future.4 First, PMS (premenstrual syndrome) will frequently manifest itself in the charting with biological markers that signal hormonal deficiencies. These include a limited mucus cycle, premenstrual brown bleeding, or a short post-peak phase, all of which are abnor-mal cyclic developments. A religious sister might suspect she is experiencing PMS because she struggles with the classic psy-chophysical symptoms seven to nine days before her menses (bloat-ing, fatigue, irritability, depression, breast tenderness, carbohydrate craving, weight gain, headaches, and insomnia) and because of what she sees on her chart. The hope is that, having evidence from both her charts and her lived experience, she can get medical help early before this condition escalates into a debilitating psychoso-matic condition,s Second, endometriosis can be detected in abnormal symptoms that the woman religious and her instructor-practitioner may notice, perhaps from the very beginning of her charting process. May-June 2000 Mirkes ¯ Fertility Awareness and Wo~nen Religious [ I must be a personal testament each new day to my vowed commitment. These signs include the presence of premenstrual and postmen-strual spotting, a limited mucus cycle, and a short post-peak phase, all conditions that deviate from the defining parameters of a nor-mal cycle. At the identification of these symptoms, the sister could be referred to a physician and thereafter take a proactive kind of stewardship over her gynecological health. Third, one of the early warning signs of endometrial cancer is abnormal bleeding. Women who do not chart could easily miss this sign or dismiss it as insignificant. That will not happen with the sister who is charting, since she has been instructed to note on her chart any bleed-ing that is abnormal in either its timing or its color. Needless to say, the earlier one detects this type of cancer, the better.6 Fourth, it stands to reason that there are proportionately as many celibate women as there are married women in the general population who experience such conditions as irregular cycles, irregular bleeding, or dysmenorrhea. These sisters should know that there are physicians trained by the Pope Paul vI Institute who prescribe cooperative hormone replacement therapy (HCG or pro-gesterone) that often alleviates these conditions.7 And, good news, these situations can be treated without recourse to a medical reg-imen that introduces the abnormal, artificial chemical environ-ment of the oral contraceptive into the woman's body. Fifth, cervicitis, inflammation of the cervix, is another condi-tion that can be diagnosed early with the knowledge that comes from charting one's cycle. Again, the early detection of this disease will give the woman a running start in its medical management. There are two specific criteria for the identification of cervicitis. One is the presence of sticky, tacky, or gummy mucus in the woman's early pre-peak phase. The timing of this type of mucus is abnormal because in go6d health the woman observes it only dur-ing her peak time of fertility, in and around ovulation. The other is the presence of sticky, tacky, stretchy, or gummy mucus in the post-peak phase; it may also be yellow in color. This type of mucus could signal a health problem by reason of the abnormal time of its appearance. Sixth, a woman can identii:y the problem of a luteal ovarian cyst when, besides the experience of pain in her side, the post- Review for Religious peak phase.of her cycle is longer than normal. Clinical research at the Pope Paul VI Institute shows that these tumors will often shrink and disappear when they are managed nonsurgically through coop-erative hormone replacement therapy, particularly, progesterone therapy. Finally, as a woman religious approaches menopause, chart-ing will also help her identify certain pre- and peri-menopausal conditions that need to be carefully monitored. For example, she might observe long ptt ~ods of peak-type mucus that could involve critical adverse effects on gynecological health because it would mean a prolonged estrogemc stimulation of the uterus. Unchecked, this unhealthy situation cou'd lead to a precancer-ous uterine condition. In the case of irregular cycles (another perimenopausal symptom), it is good for a sister to be noting it on her chart and discussing it with her practitioner and physician. Most of the time the woman religious will be assured that this irregularity can be expected in perimenopause and need not be a problem or a concern to her. It is, however, only in a fertility awareness program of regular observation of cervical mucus that the precancerous condition or worrisome pre- and peri-menopausal conditions can be carefully identified and monitored in their very earliest appearance. Moral and Personal Benefits I consider the intersection of human and divine realities in fertility awareness to be yet another example of our human nature's inherent capacity for God. The development of a theology from what is a natural (and, for some, perhaps a pedantic) exercise pro-vides yet another "window" onto what I believe is the basic rela-tion between God and human persons. Human nature, including my human sexuality and fertility, is open to receiving a transfor-mative meaning from the side of the supernatural. Things human, including my fertility, although they are decidedly of an unstable, transitory, and mixed character, have an obediential potency for stable, lasting, and pure supernatural realities. It is my conviction that, if we women religious peer through the window provided by the experience of fertility appreciation, we will have a view of how the supernatural life of God confers on human nature, including human fertility, the very completion toward which it tends. What we will see is that to be fully human May-June 2000 Mirkes ¯ Fertility Awareness and Women Religious in the existential, historical living out of the meaning and the truth of our human sexuality and fertility is to live a life of grace. Bear with me as I repeat something I have already mentioned. That I would be so bold as to speak in terms of a theology of a prac-tice that is at base natural is testimony to the reciprocally inte-grative way that nature and grace function in our lives as persons who are at once physical and spiritual. I experience the practice of (racking my fertility, now trans-formed by grace, as an ever renewing reminder that, in the essen-tial nature of my sexuality, God has created me to be a gift. The reality slowly begins to sink in: Human beings, myself included, are the only creatures on earth that God created for their own sakes, and I find myself by making a gift of myself (see Gaudium et spes, §24). I hav~ my origin in the love of my parents and in the person of God, who is love. In this context should I, could I, doubt that the deepest meaning of who I am is that of a person who exists ~r another? The truth to which fertility awareness points is the mys-terious paradox summed up in Simone Weil's thought, "We only possess what we renounce." And that renunciation applies even to my very sell In short, I will find myself only when I give myself away. Keep ifi mind that the supernatural "form" of the practice of tracking fertility not only brings the process itself to its fullest meaning, but als'o helps the one who uses the method to more precisely understand the ethos of her personal being. No longer is charting only a way of tracking gynecological health and coming to fertility appreciation on a biological level. It is a growth-inducing encounter between a woman religious who practices fertility awareness and the wisdom exemplified in John Paul II's theology of the body. A consecrated woman religions who genuinely gives herself to others in community and receives oth-ers as gift experiences the opposite of a lust that uses rather than loves the other. Instinctively such a woman religious will want to curb any spirit of competition between herself and other persons-- within or outside of her comm

Issue 58.1 of the Review for Religious, January/February 1999. ; fo r relg io iu s, Christian Heritages and Contemporary Living jANUARY-FEBRUARY 1999 ¯ VOLUME 58 ¯ NUMBER 1 Review for Religious is a forum for shared reflection on the lived experience of all who find that the church's rich heritages of spirituality support their personal and apostolic Christian lives. The articles in the journal are meant to be inforntative, practical, bistorical,'or inspirational, written from a theological or spt~itual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis Universi~, by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ° Fax: 314-977-7362 E-Mail: foppema@slu.edu Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP P.O. Box 29260; \,Vashington, D.C. 20017 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1999 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library, clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Kathryn Richards FSP Joel Rippinger OSB Bishop Carlos A. Sevilla SJ David Werthmann CSSR Patricia Wittberg SC .Chrfisfian Heritages and Contemporary Lfiv~ng JANUARY-FEBRUARY 199~ * VOLUME 58 ¯ NUMBER 1 contents 6 28 perspective. Apostles and Martyrs: Consecrated Life at the Bishops' Synod for Asia John Mansford Prior SVD presents the challenge of the 1998 Synod for Asia to enter into a threefold dialogue--with religions, cultures, and the marginalized. Catholic Guides in Dialogue with Buddhist Practice Paul Bernadicou SJ reviews the progress of Catholic writers in their efforts to provide a fruitful exchange between Christianity and Buddhism. 35 42 traditions Lithuanian and American Sisters: A Lively Interactive Dance Barbara Valuckas SSND describes some of the similarities and differences in the issues facing women religious in the West and in Lithuania. Serpents and Doves: The Company of St. Ursula Ann White draws our attention to the pioneering Ursuline Marie Guyart (Blessed Marie of the Incarnation) living out the vision and spirit of the foundress, St. Angela Merici, to combine the secular and sacred, the worldly and the religious. spirituality 48 The Art of Discernment: The Aesthetic Dimension Xavier Plissart MAfr explains that a basic and essential quality of disce~:nment is that it should strive to be as common as possible in its insight and process, and as universal as possible in the aim toward action. Review for Religious 61 The Still Point: Contemplation Kathy Dunne RC shares her experience and her insights into the unitive way, a way not isolated in prayer, but intimately connected with the dance between the contemplative and apostolic life. 68 82 .aging Caring for Our Own: Competent, Personal Long-term Care in a Faith Perspective Imelda Maurer CDP pictures how life in long-term care looks for some communities of women religious and the witness that is given to the human values that our faith provides. What Is My Mission in Retirement? Francis Blouin FIC clarifies the call of service especially for those who no longer serve in active ministry. 86 report Scrupulosity: Age-old Problem, Holistic Response Paul Duckro, C. Alex Pollard, and Jason Williams describe a synergistic collaboration between behavioral science and religious faith for finding an effective response to the problem of scrupulosity. departments 4 Prisms 98 Canonical Counsel: Living the Evangelical Counsels 103 Book Reviews Janualy-l.¥brllaty 1999 Many of us are familiar with the late Henri Nouwen's Return of the Prodigal Son--a book in which Nouwen reflects on the Gospel story and Rembrandt's painting of the same title displayed in the Hermitage musuem in Saint Petersburg in Russia. Some years after writing the book, Nouwen died while he was on a journey to Russia to participate in a television fea-ture dealing with the painting and his book. Nouwen's fascination with Rembrandt's painting of the famous Lucan parable makes a special appeal to us all in the year 1999. As we continue to follow the direc-tions of Pope John Paul's apostolic letter "As the Third Millennium Draws Near," we know that the year 1999 is dedicated to seeing things "in the perspective of Christ: in the perspective Of the 'Father who is in heaven'" (§49; Mt 5: 45). Just as the previous two years were dedicated respectively to Jesus Christ and to the Holy Spirit, so this final year preparatory to the new millennium is focused particul.arly upon God--the One Jesus calls Abba-Father. A dynamic is uniquely associated with this third year of preparation. It is the journey motif. We are to pay special attention to the fact that we human beings are '.'on the journey to the house of the Father." The God we come to know on our journeying is not just a good God but a God of forgiving love, a compassionate God. Following an allusion made by the pope, w.e might iden-tify the year 1999 as the year of the parable of the prodi-gal. Like the prodigal, we all are on the road leading home. Like the prodigal, we may have a mix of feelings about the life choices we have made and the values we Review for Religqous. have lived. Like the prodigal, in the midst of evaluating our life we sometimes find ourselves needing to throw ourselves on God's mercy--and ready to do so. In one way or another, then, we tend to find ourselves on the road with the prodigal, similar in our rue-ful disquiet about past failings and in our modest plans for a fresh start. Most important, though, is our coming to the ever new and deepening understanding of the reality of God's relationship with us--the One who keeps watching for us whenever our approach, the One who hastens to embrace us into the family. Demanding as the actual journeying of our life may be, our attention should be fixed primarily on the journey of our heart. The heart needs to be quiet and hear the questions: Where are we now in our journey? Is life for us Christians lived truly as a pilgrimage--a journey with a direction? How have we come to know God in our adult years? Is God the one we experience as so compassionate to us that we feel the pull to address God with Jesus' intimacy-of-love word Abba? Most commonly, pilgrimage evokes a picturing of a group mov-ing onward together. So, too, in our pilgrimage we are not alone. Our Christian community in all its various forms--family, parish, sodality, religious congregation--makes real that it is a "we" jour-neying together to the Father. The call to a new evangelization summons us, already known in Pauline times as a people of "The Way," to be welcoming to a humanity searching for the way. Pilgrims are known to tell stories as in Chaucer's Canterbury Tales, and pilgrims are known to sing songs as the psalms so often describe. As we continue our journeying in 1999, we need to tell one another our own parables of a pilgrimage home. Together we sing songs of praise to the Father "who has blessed us in Christ with every spiritual blessing'I (Ep 1:3-4). The year 1999 can be a special pilgrimage for us all. David L. Fleming sJ Januao,-Februaty 1999 JOHN MANSFORD PRIOR Apostles and Martyrs: Consecrated Life at the Bishops' Synod for Asia Nowhere else in the world is religious life flourishing-- in both its traditional and more contemporary forms-- as it seems to be in Asia. Thus, unsurprisingly, of the 252 participants at the Synod for Asia (19 April to 14 May 1998), some 90 were members of religious orders or congregations, 36 percent of the total. Among these 90 were 63 of the 188 synodal fathers (including 10 superiors general) and 27 of the 58 auditors and experts (including 8 sisters, 5 priests, and two brothers). These numbers, of course, do not represent the pro-portions of consecrated life in Asia and are not intended to. Eight sisters among 244 men reflects neither the presence nor the role of sisters--let alone other women--in the mission of the Asian churches. It was, after all, a synod of bishops, not a, meeting of religious. The ninety religious were present because religious are active in Asia today at all levels of ecclesial life. But with over a third' of the participants belonging to religious orders and congregations, religious life in Asia was not far from the surface of the synodal discussions. John Mansford.Prior SVD has worked in Indonesia since 1973 and writes from Seminari St. Paulus Ledalero; Maumere 86152, Flores-NT:r; Indonesia. During the Synod for Asia, he was liaison officer for the English-speaking press. His article is being published also in Informationes SCRIS, the in-house publicatio~a of the Congregation for Institutes of Consecrated Life and Societie~ of ApoStolic Life. Review for Religious The theme of the synod--"Jesus Christ the Savior and his mission of love and service in Asia 'that they may have life and have it abundantly'"--does not refer directly to consecrated life, but it is central to religious life. Religious are active agents in Jesus' mission of love and service, and so consecrated life was referred to in the context of mission. The evangelical theme of the synod was explained at leng.th in two presynodal documents, the lineamenta (guidelines) published in September 1996 and the instrumentum laboris (working docu-ment) published on the eve of the synod itself (February 1998). I wish to glance briefly at these two documents before looking at the synodal documents themselves. Presynodal Documents While all the lineamenta are of interest to religious as mis-sioners, there are just six explicit observations on consecrated life in this document. Half of these are in chapter 2, on the history of Christianity in Asia. Regarding mission in Asia before the 12th century, we read: "Most of these early missionaries and bishops were monks; others were merchants and ordinary Christians" (§9). The important point here is that Eastern-rite churches have been in Asia since Apostolic times and are not the result of Western colonial expansion since the days of da Gama and Columbus. These churches in the Middle East (from Palestine to Iran) and 'in southern India (Kerala), founded long ago by "monks, merchants, and ordinary Christians," are Asian and are accepted as such amid the dominant local populations, whether Muslim or Hindu. This was emphasized time and again by the patriarchs and bishops of these churches. Unfortunately, the story is. different for other churches in Asia. In the 15th and 16th centuries, missionary activity went hand in hand with the colonial expansion of Portugal and Spain. Even today, five hundred years later and half a century since most Asian countries achieve~l political independence, these Latin-rite churches are still looked upon as Western imports. Although some churches were initiated by laypeople (in Indonesia, for example) or even were founded by laypeople (in Korea, for exam-pie), many of these missi6ners were religious. Thus we read in § 10: "Between 1510 and 1640, Franciscans, Jesuits, Dominicans, Augustinians, Carmelites, and Theatines all established houses in Prior * Apostles and Martyrs Asia." Despite the colonial link, the lineamenta emphasize these orders' pioneering work of inculturation. Clearly, the guidelines are rereading history with the needs of contemporary mission in mind. The small, "half-hidden tradition" of dialogue in the past is about to become the great "major tradition" for dialogue in the future. "Many 'missionary-minded' religious congregations sprang up in Europe during the 19th and 20th centuries. Several of these congregations are still at work in Asia. During t.his same period a number of Asian religious congregations of men and women estab-lished themselves in Asia, particularly in India and the Philippines. During the 19th century, for the first time women ventured out into distant lands in Asia to bear witness to Christ and his gospel and to serve the poor . They also became a very essential part of mission in Asia, especially in the preparation of catechumens and the education of children" (§12). One of the signs of renewal since Vatican Council II is the way in which education, previously domesticating, is now. more and more following a liberating model. Such postconciliar renewal is taken up in the following section on "Lessons Learned from History." Among "Significant Contributions" after Vatican II are "con-tinental structures . for the religious in Asia, such as the Asian Meeting of Religious (AMOR), [which] bring the particular churches in Asia together and help coordinate their missionary and pastoral activities" (§14). Perhaps AMOR has achieved more than any other collegial body in opening up the leaders of religious orders and congregations to the wider social realities in which they live and work. This is surely the vital role that Asia-wide bodies are filling: awareness building and ongoing formation among religious leadership. There will be no new evangelization without a shift in consciousness (one of Longeran's "conversions"). Shifts in consciousness come about when we listen to each other and discover the links between our differing situations. Ond important sign that the local churches are now becoming mission-sending churches instead of being exclusivelj~ or mostly mission-receiving churches is the emergence of new Asian mis-sion societies. In the past "the agents of mission were mostly mem-bers of religious orders, congregations, and missionary institutes. Today the local churches of Asia have a number of Asian mis-sionary institutes" (§ 15). As we shall see, this was later taken up on the floor of the synod. Review for Religious Towards the end of the lineamenta ("Agents of Evangelization," §32), the term "consecrated life" is used for the first time. This is in the context of a mission theology of religious life. "It is a very heartening thing to note that many particular churches in Asia have already established mission institutes to send missioners to other countries, even though they themselves are in need of missioners in their own countries. Asian bishops have a particular responsibility to promote mission institutes and to be generous with their personnel for mission areas. Religious orders, congregations, and mission institutes have played a very remarkable role in the evangelization of Asia from the very beginning. Consecrated life is a very privileged means of evange-lization. Persons consecrated by religious vows can dedicate themselves fully to evan-gelization work because of their radical choice of the evangelical counsels, their total availability, their capacity for origi-nality in mission methods--as the history of mission shows, their spirit of generosity and their easy mobility." In this way the lin-eamenta sum up consecrated life in Asia: its historical contribution, distinctive witness, and recent developments. Responses from Asian episcopal conferences to the lineamenta were numerous, some of which have been widely published. Those of Japan, Taiwan, Indonesia, and India appeared in the East Asian Pastoral Review (no. 1, 1998). The instrumentnm laboris, or syn-odal working document, is thus a commentary by the preparatory committee upon the lineamenta, taking into account the views of the Asian bishops. Not surprisingly, the instrumentum is very dif-ferent in both tone and accentuation from the initial document. It is closer to Asia. Religious life gets five explicit mefftions, and these are of inter-est: First, in the historical section, it is regretted that the pio-neering work of dialogue with cultures and other Asian religions was discontinued so quicklyi "Even though the missionaries' efforts met with many successes, it is felt that a proper understanding of these elements in the work of evangelization would have led to a greater acceptance of the faith by the people of Asia . The church's rediscovered appreciation of other religions and cultures should find greater expression in her missidnary approach" (§14). There will be no new evangelization without a shift in consciousness. Janumy-Feb~wa~y 1999 Religious today are being called to recapture these creative insights from the past. However, there is a price to pay. In continuing Jesus' mission of love and service through interreligious and inter-cultural dialogue, consecrated life in the Latin rite will have to leave behind its Western heritage and become radically Asian. This latter point was brought up many times on the floor 6f the synod. While no section in the lineamenta was devoted to religious life, the whole of §16 of the instrumentum is. devoted to "Consecrated Witness." Mention is made of the "steady increase in the number of vocations during the past decades," both to "tra-ditional religious congregations and institutes which are Western in origin; in recent years a number of new local religious congre-gations have sprung up in Asia." "In many cases o . . service pro-vided by missioners has led to martyrdom." "Witness in Asia has ¯ . . come from a great many of the church's religious orders and congregations who have made a major contribution to the growth of the local churches in Asia during the last five hundred years of evangelization. Tens of thousands of religious sisters and brothers, by their love and unselfish service to those who suffer from poverty in its many forms, have contributed to nourishing the faith of many in the church in Asia. Some of these have given an invalu-able service to local churches by establishing houses of formation, especially seminaries. They have been able to reveal the compas-sionate, loving, and caring face of Jesus to the peoples of Asia. Religious brothers have given an outstanding service to the cause of general education, vocational training, technical education, and developmental works. Contemplative religious have also made a unique contribution to the Christian mission in Asia by their prayers and their witness of complete dedication to a life of union with God." Missioners are contemplatives in action--this is a favorite saying of John Paul II. The evaluation of Catholic mission history in Asia (920, "Leaven in Society") highlights the work of religious in educating the laity. Not aJfew outstanding national leaders in cultural, eco-nomic, and .political affairs, even in countries where Christians are a tiny minority, are alumni of Catholic schools. Towards the end of the instrumentum are two more refer-ences to consecrated life, neither of which' is found in the initial lineamenta. In 942, "The Word of God and Mission," we read: "Some responses ask for a greater attention to the Sacred Review for Religious Scriptures, the word of God, in all areas of church life, especially by bishops, priests, deacons, those in consecrated life, catechists, and lay missioners. Preachers, especially missioners, should draw from the Bible and lead their hearers to take up the word of God for personal study and inspiration . God's word has an inherent power to touch the hearts of all peoples, both Christians and believers of other faiths." This link between the centrality of the biblical apostolate in mission and the centrality of the word in the life witness of the missioner came up later on the synodal floor. Finally, in "The Service of Dialogue," we read: "The mission of the church takes place in interaction with others of which dia-logue is an important aspect. Some bishops in Asia have placed an emphasis upon what they term a 'dialogue of life and heart.' . ¯ . Cloistered sisters, who lead lives of prayer and love in open friendship with their neighbors of other faiths, have shown them-selves to be among the most effective practitioners of the dialogue of life." This is one of the few references to contemplative life in the presynodal documents. While just two participants in the synod were from contemplative orders, a central part of the synod was the link between contemplation and action. God-experience and authentic life-witness are crucial. Proclamation in Dialogue During the first seven days, 191 interventions were made by the synodal members and auditors. A quick, thematic analysis of these interventions follows. Twenty-three interventions were on °interfaith dialogue, 18 on the local, church as a communion of communities (a participative, collegial church). Sixteen interven-tions were on inculturation, 11 on the church's option to accom-pany the poor and margin.alized, and 10 on the challenge of economic globalization. Another 10 were on Asian spirituality and God-experience, 7 on youth, and another 7 on the church in China. Six focused on the ancient Apostolic churches of the Middle East, 5 on issues concerning women, 5 concerning the laity, 4 con-cerning schools, 4 concerning ecumenism, 4 concerning indigenous peoples, 4 concerning family life, and so on. VVhat picture emerges from this rough breakdown? Seventy-six percent of the intervention~s (146) dealt with four main topics: the Asian churches in diaiogue with other faith traditions (43 inter-ventions), the church becoming Asian by dialoguing with living Janttary-Februat.'y 1999 Prior ¯ Apostles and Martyrs r ¯ ] cultures (41 interventions), the churches learning to dialogue with the poor (33 interventions), and the Asian church as a church of the laity (29 interventions). Thus, for the bishops and observers, the threefold dialogue with other religions, with cultures, and with the marginalized looks to the context, approach, and con-tent of the New Evangelization. In this threefold dialogue Christ will become all in all, "that they have life and have it abundantly." Clearly, members of religious orders and congregations are involved in this threefold dialogue, one way or another. In responding to Jesus' mission through the threefold dialogue, con-secrated life itself is evange.lized. It must be noted that only three interventions took up conse-crated life as its sole subject (§§2"5, 81, and 99), while three supe-riors general included religious life as one of their topics (§§68, 133, and 134). Others touched upon consecrated life as part of their intervention. Ten superiors general spoke of various aspects of mission. Some other interventions are of direct relevance to religious, those on Asian spirituality, for instance, and on the strug-gle of women. I here pinpoint a few major issues culled from these interventions. Women in Church and Society Keeping in mind that the great majority of religious are women and that the majority of missioners in Asia are women also, the few interventions on women are of particular impor-tance. Sister Filomena Hirota MME (Japan), one of the eight sis-ter auditors pres.ent, spoke on women's growing awareness and on women's movements which demand that the fundamental equal-ity and dignity of all women and girls be respected in thought, attitudes, and practices. After referring to statements by the FABC (Federation of Asian Bishops' Conferences) over the years, she said: "The church in Asia has a predominantly feminine face. In many countries women constitute 70-80 percent of its member-ship. The presence of women in pastoral ministry, their service to the poor and marginated, their commitment to peace and jus-tice in ecumenical and interreligious relationships, and their sol-idarity actions in promoting the dignity and equality of all women, men, and children have been significant and important." She went. on to say: "A new way of being church in Asia calls for a church in solidarity with the cry of women in a prophetic Review for Religious way." The church is called to "become a credible sign of the dig-nity and freedom of women in society and in the world" (Fourth FABC Assembly). The church has to find a concrete way to respond to the Holy Father's words expressing regret and apology for wrongs and insensitivities toward women in the church: "May this regret be transformed, on the part of the whole church, into a renewed commitment to fidelity to the gospel vision" (Letter to Women, 29 June 1995). She made five proposals: (1) "Members of Mother Church are called to be agents of communion, to create wholesome and equal relationships of compassion and care among humankind and with nature." (2) "Theology from women's perspectives and experiences should be introduced in seminaries and mission formation courses." (3) "It is important, indeed necessary, for male members of Mother Church to discover and grow in 'feminine' insights and attitudes in imita-tion of Jesus (see FABC Assembly 1990) so that their service may be fully and genuinely human and Christian in a society where the logic of domination is destroying both human beings and nature." (4) "Future priests should be formed so as to accept women as equal disciples and companions in their evangelization work." (5) "As a concrete sign of recognition of the fundamental equality of all bap-tized persons (including their dignity and rights) and the church's commitment to uphold women as equal partners, it is urgently rec-ommended: (a) that there be a minimum of 30 percent participa-tion of women in all church organizations and councils; (b) that in the church all women, including religious sisters, be justly com-pensated for their work; (c) that women be given support and opportunities which will enable them to study theology and related subjects; (d) that in each diocese a committee be formed to address injustice, especially against women and children, and to take effec-tive appropriate action in coordination with other local, national, and international organizations; (e) that all language (which sub-consciously influences our conscious attitudes) of church-related writings reflect the equality of men and women. May Mary of the Magnificat accompany us in this jourfiey as we women commit ourselves to Jesus' mission of love and service in Asia!" Appropriate here is the intervention of Pastor Agustina Lumentut, of the Central Sulawesi Christian Church of Indonesia, The church in Asia has a predominantly feminine face. Januat3,-FebruaD, 1999 Prior ¯ Apostles and Martyrs one. of the ecumenical delegates from the Christian Conference of Asia. She noted: "In Asia many countries are afflicted by a mon-etary and economic crisis. Therefore poverty and suffering increase for men, but in particular for women who will be hit most by the rising prices of their basic needs. Often the husbands and the older children of Asian women have gone away to the big cities to find a job and never return. No 'syn-odos,' no 'walking-together' any-more for many Asian women and their families. But there is a 'syn-odos,' a 'walking-together' with women from the same reli-gion, but also from other religions, women who have similar expe-riences. As Asian women theologians have stated: 'These shared experiences can become one of the primary sources for theologi-cal reflection, for rereading the Scripture, for a new interpretation, a new perspective.' As long as Asian women find the courage to tell each other their stories and share their .experiences, they have hope. Women are walking together. But is the church walking with them?" David Fleming SM, superior general of the Marianists (inter-vention no. 68), reflected on the compelling power of feminine images of the holy in Asian religions. In Hindu spirituality female images usually stand for shakti, power, creative energy. In Bengali Hinduism great attention is paid to Durga, a feminine image of the holy that is portrayed, almost like the Woman of the Apocalypse (chap. 12) as conquering the forces of evil, crushing the serpent's or dragon's head. Such feminine images, far from inducing passivity and helpless resignation, point to great social dynamism. The many feminine figures in Asia have arisen in a context of theo-logical reflection and catechesis that-is totally different from ours and surely unacceptable to us as Christians on the level of doctrine. Nevertheless, they enshrine some religious imagery that we Christians naturally find realized in Mary. She is a holy woman of contemplative sensitivity, one who experienced God rather than analyzed God. She is full of compassion and sensitivity to the poor and suffering, in dynamic solidarity with them, sharing their strug-gles as a woman of the people in an oppressed nation. In herself she lives a harmony with God, with her fellow human beings, with nature, and with society. David Fleming ended by saying: "Much of this Asian sensitivity for what we might roughly call the 'feminine' aspects of the holy is in fact integrated into the tender and almost cbnnatural devo-tion to Mary that characterizes so many Asian Christians. I am Review for Religious not talking of an integration of doctrine or of any new theologi-cal assertions about Mary. But I believe that a culture that shows so great a sensitivity to the feminine side of the holy has a great deal to contribute to our Christian experience of Mary, not only in Asia but also in the rest of the world. It helps us see the dynamism and vitality of Mary in the work of salvation and her power to motivate us to a commitment in solidarity with the poor. In this way we can give a greater Asian content to the conviction often expressed by the Holy Father that Mary is the 'Star' enlight-ening and directing the progress of the new evangelization in our era." All this is of interest to religious, both women and men. What images of God have we internalized, which images are we proclaiming by our lifestyle and in our work? God-Experience Time and again, bishops spoke out on the centrality of authen-tic experience of the human and the divine. I take up just one example, the presentation of Bishop John Osta of Patna, India (intervention no. 37). It is, "Bishop John said, "not enough to repeat doctrinal or theoretical formulas; personal witness to a personal experience is called for." Bishop John called for a new contem-plative lifestyle for all in the church. In this "rebirthing" of the church, religious have a pioneering role: live the Christian mystew in an Asian way! Integrating prayer forms from other Asian reli-gions is not syncretism, he maintained, but a demand of our times. The bishop continued by quoting FABC (Hong Kong, 1977): "The decisive new phenomenon for Christianity in Asia will be the emergence of genuine Christian communities in Asia, Asian in their way of thinking, praying, living, communicating their own Christ-experience to others . We should beware of seeing our future mission in categories that belong to the past, when the West shaped the churches' history. If the Asian churches do not dis-cover their own identity, they have no future." David Fleming made an interesting contribution on some aspects of the "dialogue of religious experience." His nine years in Nepal and India informed his presentation. He said: "To speak to the heart of Asian people and enter into a genuine dialogue of religious experience, religious and bishops should give special attention to developing the Christian contemplative life in Asia, as well as to enriching the contemplative dim.ension within all insti- P~o__r_ ¯ ~ostles and Martyrs, tutes of consecrated life, in order to create inculturated forms of living the spirituality of each institute. This is an aspiration widely shared, but not always so well realized, by religious institutes pre-sent in Asia." He continued: "Interreligious dialogue on the level of reli-gious experience involves a giving and a receiving, so that much can be learned from the deep religiosity of people and from their religions. Such dialogue shows us concretely how the Spirit of God has been at work through the centuries in the religious expe-rience of others. We often find that interchanges with seekers of holiness in other religions open up new vistas for Christian life and especially refresh our'memory of elements in our Christian spir~ itual heritage that we have tended to forget and neglect." He gave some examples: "A genuinely inculturated celebra-tion of the Eucharist. Very often, after participating in liturgies that integrated elements from the great variety of Indian cultures-- Hindu, Muslim, animist--Indian Catholics told me how richly these inculturated liturgies moved them, touching something that had perhaps been buried and a bit regretted in their souls during their years of taking part in more Western-style liturgies." A sec-ond example: "The disciplines of yoga direct us to pay greater attention to an approach to the body that disposes us to prayer. Similar teaching exists in our Christian tradition, especially in the hesychasm of Eastern medieval Christianity. But I doubt if we will easily rediscover this neglected dimension of spiritual discipline without the help of interreligious dialogue." Another example: "Attention to the rich oriental teaching .on praying with a mantra has sparked a fruitful renewal of c'ontemplative prayer among Christians in our time, often called 'centering prayer.' A similar approach was inculcated in ancient Christian monasticism, from the Egyptian desert through John Cassian, and in the oriental Christian tradition of the Jesus Prayer. The prayer of the rosary is, in its own way, within the same tradition. But today many Christians, East and West, are rediscovering this contemplative form of prayer through interreligious dialogue." Cardinal Eduardo Martfnez Somalo, prefect of the Congregationfor Institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL) gave the 81st intervention. The cardinal's eight points emphasized the centrality of t~tal dedication by the consecrated person. The key to mission witness is who she or he is, not what she or he does. Cardinal Martfnez Somalo linked the Revlew for Religious contemplative and mystical dimension of consecrated life to an ascetical lifestyle. This comment is particularly pertinent as Asia suffers a major monetary crisis on top of long-standing systemic poverty and injustice. In simplicity and prayerful silence, religious undergo day by day conversion to the gospel. After the primacy of religious experience, the cardinal emphasized the need for a solid theological formation, particularly necessary as we enter into dia-logue with Asian cultures and other Asian religions. He ended on a note of joy and hope at the many vocations to religious life in Asia. These key issues echoed and strengthened the contributions from Asia itself. Peter-Hans Kolvenbach, superior general of the Jesuits, con-trastedthose who work for results with those who live out of love (intervention no. 97). The high-quality institutions run by reli-gious orders do not automatically proclaim the love of God. Our apostolates proclaim love when they are run by people "through whom God's love shines." Similarly with the work of dialogue: we dialogue in love without calculation or ulterior motives. In our apostolates we do not proclaim self but Christ crucified. I was reminded of the saying of John of the Cross: "Where there is no love, put love, and you will reap love." A short comment, one of many during the synod, about the centrality of God-experience, came from Bishop Gratian Mundadan (intervention no. 124) of Bijnor of the Syro-Malabar rite, India: "A Hindu sadhu once told Abhishiktanandaswamy: If you want to touch the heart of Indians, every one of you must become a guru. A guru is one who has deep God-experience. Such a guru does not quote, does not instruct, does not formulate, does not dogmatize. The guru shares personal experience of God, It is not just a question of presenting Jesus Christ as the guru; every Christian needs to become a guru--deep in the experience of God. . Spirit-filled and Spirit-led aposdes began their mission with sur-prisingly great success . "Unfortunately the scenario changed. The communities of the Spirit became institutionalized. When possessions, power, and authority increased, the need to rely on the power of the Spirit decreased. The Holy Spirit remained the forgotten person of the Holy Trinity. The humble, poor servant Christ, who came to serve and not to be served, was forced to assume the status of a power-ful king instead of continuing to be the King of the heart. The church began to rely on competency and human efficiency, doc- Jamtao, oPYbruaO, 1999 Prior ¯ Apostles and Martyrs trinal as well as juridical. If the church's power and authority comes only from competency and human efficiency, then we are facing a crisis in our mission. For such a competency based on knowledge, ideas, administrative skills, and laws will search for its legitimacy in the rational, in the human. The power of the church is reli-gious, spiritual, power from heaven. When the leaders of the church are devoid of such a spiritual power, they'will take shelter in juridical power. "There is an urgent need to change this image. The leadership of the church has to change the style of functioning, to become more spiritual, free from institutional authoritarianism and fully at the service of the gospel and the world. Such a leadership will be able to animate people to God-experience and help them translate this experience into fraternal love. This is to be the original con-tribution of the gospel to Asia, where other religions concentrate on God-experience alone without any effort to serve the brethren. The leadership of the church will have to discern and activate the vari-ous charisms of the whole Christian community: build up commu-nities of love and fellowship as did the Apostles. Such a leadership will seek to strengthen the capacity of the people of God to become true faith communities as against the dichotomy that exists today between faith and life among Christians: make these communities powerful evangelizing communities, empower the faithful and enable them to face the challenges of the present day and of the future with interior power, power from above, and not with worldly wisdom and efficiency. ".Following the way of Christ, the church in Asia has to assume the way of kenosis, of self-emptying, of the cross, of loving and self-giving service. We have to develop a kenosis ecclesiology. We have to shed attitudes of power, domination, influence. Such a church will appeal to the Asian mind . Let the call of the synod to the church of Asia be a return to the sources, to the spirit and style of the early church, where the Spirit of God reigned." Asian Mission Societies Edward Malone (Hong Kong) is the long-serving assistant secretary general of the Federation of Asian Bishops' Conferences (FABC). The bishops of south, southeast, and east Asia have belonged to FABC since 1970; they are now to be joined by the churches of central Asia. Father Edward devoted his intervention Review for Religious (no. 99) to Asian mission societies: "Although the number of [Asian] Christians remains small in comparison with Asia's bur-geoning masses (2-3 percent of all Asian peoples), this 'little flock' (Lk 12:32) seeks to share its riches and discovery of Christ with neighboring peoples . They are aware that 85 percent of all the world's non-Christians live in Asia. "Responses to the call of mission and evangelization within Asia have taken a variety of forms. Most international institutes of women and men have a home in Asia. New groups and new forms of religious life, secular institutes, and lay orga-nizations have emerged to respond to the call of world mission. Yet I wish to highlight a unique ~ and essential form of mission response. This charism is that of the missionary society of apos-tolic life. In recent decades, six such societies of men have emerged in Asia: the Missionary Society of the Philippines, the Missionary Society of Saint Thomas the Apostle (India), the Catholic Foreign Mission Society of Korea, the Missionary Society of Thailand, the Lorenzo Ruiz Mission Society (Philippines), and the Heralds of Good News (India) . These societies of men who are pledged to lifelong commitment to foreign mission bring a unique--and essential-~- contribution to the church's missionary activity. "These mission societies of apostolic life contribute a partic-ular focus to mission. Their contribution is ad genres, ad exteros, and ad vitam. They direct their efforts to evangelization ad genres, to those who have not yet heard the liberating and salvific Good News of Jesus Christ; ad exteros, to peoples outside their own coun-try, cultural milieu, and language group; and ad vitam, through a lifelong commitment to this unique form of mission witness. There are countless local churches in Asia that owe the emergence of their faith and communities to the dedicated labors of such mis~ sion societies of apostolic life founded in other parts of the world. The 'time of the heirs' has come for all local churches of Asia to respond by establishing such mission societies . A local church is not intended to live alone; it is 'not a community in isolation from other communities of the church one and catholic. Rather it seeks communion with all of them' (FABC 1). This is a unique con-tribution that mission societies of apostolic life can bring to the local churches throughout Asia. Such societies can become 'bridges 85 percent of all the world's non-Christians live in Asia. Januaty-Febt'tlat3, 1999 Prior * Apostles and Martyrs of communion' by which the sister local churches of Asia can appreciate and exchange their unique gifts. In this way the gospel is proclaimed, communion is strengthened, the 'dream of catholic-ity' emerges and is concretized . Though not limited to Asia alone, their growth will result in Asians evangelizing Asians, the emergence of authentically missionary local churches, the strength-ening of bonds of communion among the churches of Asia . " Edward Malone then pointed out developments that foster or hinder mission ad genres. First, in an ecclesiology of communion, we need bridges of exchange and communion. Missioners ad genres foster communion among sisters churches. Second, churches that do not experience this exchange (sending/receiving) can become closed ih upon themselves. They could become vulnerable to local ideologies and a closed nati'onalism. Third, if ad genres mission is not promoted, there will remai~ many unreached peoples through-out Asia. Fourth, pastoral care even keenly felt must not be allowed to derail the local-church ad gentes mission effort (this has often happened: working abroad with nationals from the same church of origin does not fulfill the ad genres vocation). Father Malone con-cluded by mentioning two current temptations: (1) the "tempta-tion of success" (to settle down with the visible results of evangelization, hesitating to turn over the parishes, schools, and institutions to the local church and diocese and move out to new frontiers) and (2) the "temptation of pastoral care" (seeking to answer all the pastoral needs of a diocese and so losing the will to reaffirm the original charism, "to g9 and make disciples"). Ours must always be the motto of the apostle Paul: "Christus me misit non baptizare, sed evangelizare" (1 Co 1:17). Edward Malone's informative and provocative contribution drew two responses from superiors general of mission societies that originated in the West. Father Franco Cagnasso, PIME superior general (intervention no. 13 3), welcomed the Asian missioners, that is, those who remain authentically Asian. Their presence is positive for the whole church. They are less institutionalized and live close to the poor. Many have a valuable interiorized approach to the mystery of Christ. People from the other continents have redis-covered their Christian faith through reaching out to Asian spiri-tuality. Father Franco ~lso welcomed the fact that Asian churches were open to receiving cross-cultural missioners from outside Asia. The more the Asian churches become self-sufficient pastorally, the more they can move out to dialogue with others. Review for Religious This contribution was followed by that of Father Raymond Rossignol, superior general of the Missions of Paris (intervention no. 134). He emphasized that each and every church should be open to send and receive cross-cultural missioners. No church should be encapsulated. History has left the Asian churches with a problem: they are perceived by majority communities as being foreign (Western). Also, in the past, Western missioners have tended to dominate local church personnel. One reaction to this is for each church to look after itself without outside "interference." However, we need to find suitable ways to ensure that cross-cultural mis-sioners can be present in all churches--not just in those who are not yet "self-sufficient." Raymond Rossignol concluded by saying: "No church is so poor that it has nothing to offer others; no church is rich enough that it cannot receive from others." Formation of Religious One of the burdens of history is that Western-style churches were planted in Asia during the colonial era. In the words of the president of the Catholic Bishops' Conference of Sri Lanka, Bishop Oswald Thomas Colman Gomis (intervention no. 141), "the church has remained foreign in its public image and expression, in liturgy, art, architecture, mannerisms, and presentation of doc-trine, and above all in patterns of life, especially those of her reli-gious . Most of my brothers and sisters here, I believe, would agree with me that this image remains very much a block to evan-gelization today. This synod [should] find some formula to erase this scar inherited at birth by many churches in the countries of Asia." One place to start is formation. Bishop Arturo M. Bastes (intervention no. 25) gave a tour de force, finishing his presentation a split second before the micro-phone was cut off. A former SVD provincial, Bishop Arturo of Romblon, Philippines, spoke on formation for religious in the contemporary Asian context. His exposition focused on four important shifts taking place in the Asian churches: a shift from a Eurocentered church to an authentically Asian church, a shift in our understanding of history, a shift in the model of church, a shift in our understanding of spirituality. Each shift has its impact upon formation communities. ¯ According to Bishop Arturo, the church's mission in Asia has been approached from the perspective of a Eurocentered church, Prior ¯ Apostles andMartyrs deeply conditioned by the European colonialism of the times. Formation of religious was or still is monocultural, Western or European. While religious vocations are rapidly decreasing in Europe and the rest of the Western Hemisphere, there is an ever increasing number of religious vocations in Asia. A contextual-ized formation is suited to the mentality of Asians. There should be real insertion in social reality. Asian formators are developing practical methodologies in contrast to Western academic models. Academic study needs to be accompanied by practical method-ologies in the light of Asian realities. The second shift is in our understanding of history. The great world religions Hinduism and Buddhism, whose cradle is Asia, antedate Christianity by thousands of years. Christianity was born in Asia, but has been alienated from Asia by becoming Eurocentered. The Catholic Bishops' Conference of the Philippines proposed that the synod "explore exhaustively in an open and humble way the revelatory nature" of the religions of Asia and their impact on the church's proclamation of Jesus. There is much that the church can learn from other Asian religions regarding the values of God's reign. Persons beginning religious-life formation need a great feeling of respect for other religious tra-ditions which offer "salvation" even before the coming of Christ. Christian religious should not feel "superior" to people of other traditions. Asian formandi and formandae need to remain Asian even when they join international congregations. The third shift is in church models. When the church embed-ded itself in Europe, a mindset arose that considered Europe Christian and the rest of the world pagan. Unfortunately, they seem to have identified Christianity with whatever is European. Many third-world churches are striving to shift away from a tri-umphalistic model to a church identified with the social condi-tions of the people. Without a sense of the poor, there can be no genuine following of Jesus in Asia. Hence, candidates for the reli-gious life in Asia should be trained to have both an affective and effective commitment to the poor. All religious congregations today emphasize "preferential~ option for the poor." The question is: Do we really mean it? The "passing-over to the poor" is admit-tedly one of the most difficult transitions for a religious congre-gation. The fourth shift highlighted by Bishop Nrmro ~ls in our under-standing of spirituality. Traditionally we have associated spirituality Review for Religious with an institutional way of living. We need to shift our under-standing of spirituality from institutional to incarnational. More basic to each congregational charism is being rooted in the incar-nation of Christ. There is a dynamic and essential relationship between culture and spirituality in a common humanity. The three characteristics of an incarnational spirituality are self-transcen-dence, search for meaning, and the gift of self. These are at the heart of every spirituality, whether Christian or non-Christian. Globalization of the free market is attacking Asia; the prospects of the third millennium are frightening. Religious women and men of Asia should join forces to fight, con-sumerism by living a spiritual life that is accessible to their fellow Asians, whatever their creed. Bishop Arturo concluded by suggesting that religious candidates should seriously study and reflect upon the spirituality of other Asian religions besides the teachings of the Judeo-Christian Scriptures. The Spirit is present in Hinduism, Buddhism, Taoism, Islam, and even primal religion. The vocation of Asian religious today is to save Asia, by the wisdom and depth of Asian spirituality with which Asians feel at home, from the onslaught of materialism coming from global market forces. Asian spirituality is not opposed to the teachings of Christ, for it is a true manifestation of God's Spirit working in all peoples. Janet Wang, president of the Conference of Major Religious Superiors of Women of Malaysia-Singapore-Brunei, spoke of dia-logue within the church: only a church in dialogue can dialogue with cultures and other religions. She spoke of mission in the light of the church as communion. The church in Asia needs to grow in dialogue of life and heart so as to be a visible and efficacious sign of communion in the multiracial and multireligious societies in which we live. While we are challenged to intensify interreligious dialogue and dialogue with culture, we cannot ignore the need to improve our capacity to dialogue within the church at the grass-roots level--among priests who work in the same parish, as well as among priests, religious, and laypeople. One of the best forms of The great world religions Hinduism and Buddhism, whose cradle is Asia, antedate Christianity by thousands of years. Prior * Apostles and Martyrs For formation to become Asian, future l rofessors need to do their special studies in Asia rather than in Rome or elsewhere in the West. evangelization in secularized societies like ours is the witness of love and reconciliation, unity in diversity, authority as service. The Spirit is calling us to move away from the image of a cler-ical institution to the building of a participatory church where priests, religious, and laypeople have a common vision of church as communion. The church in Asia will become more alive and efficacious to the extent that the laity and religious are actively involved with their parish priests in pastoral plan-ning and decision making. Sister Janet said, "Our religious communities need to be recognized as Christ-centered basic ecclesial communities within the local church." Changes in attitude, however, do not come automatically. Persons need to be formed in a gradual, experiential way. Sister Janet concluded: "May I strongly recommend, also on behalf of the Conference of Religious Major Superiors of Malaysia, Singapore, and Brunei, (1) that seminarians be formed to a better understanding of consecrated life in the context of the ecclesiology of communion, (2) that pri'ests, religious, and laypeo-pie be formed together towards a new way of being church. With hearts open to the action of the Spirit, we need to listen to the word of God, to pray and reflect together, to search together, and in an atmosphere of dialogue to carry out pastoral planning, pastoral care, and mission outreach together as church, the family of God in Asia." Francis Adeodatus Micallef, apostolic vicar of Kuwait (inter-vention no. 43), also spoke of the spiritual formation of religious. "Spiritual formation of candidates should not suffer as a conse-quence of formation programs . Lifestyle should reflect the deep spiritual formation which these centers are imparting." The key word here is authenticity. Bishop Peter Chun Hon-Ting of Kuching, Malaysia (inter-vention no. 62), spoke on seminary formation; his comments are germane not only to clerical religious. Bishop Peter Chun empha-sized the absolute need for a sound knowledge of the religiocul-tural situation of one's country and a critical knowledge of the ReviewforReligious economic and political conditions that affect people. Many bish-ops emphasized the link between contemplation and involvement, spirituality and politics. Bishop Peter also stressed the dignity and equality of lay and clerical, the Bible as the soul of all theology, and the integration of Asian philosophies and spiritualities into the curriculum. For formation to become Asian, future professors need to do their special studies in Asia rather than in Rome or elsewhere in the West. Not far from the question of formation is that of spiritual direction. Vicente Cajilig OP, secretary to the Office of Education and Student Chaplaincy FABC (Philippines), gave the one inter-vention on spiritual direction. He said: "Spirituality in Asia, as seen by formators, is a form of journey and accompaniment. This journey follows a certain pathway that leads to interiority. The model of all models is Christ, with whom the formandi and for-mandae are configured. The directee arrives eventually at the stature of Christ." He concluded that, above all, a "spiritual pro-gramme that prepares spiritual directors themselves is important. While formation in theology gives candidates a firm foundation in the faith, the handling of the spiritual task requires added know-how on the journey of the Spirit." Schools A continent-wide synod is not the place to look at individual apostolates in any meaningful detail. Where the churches in Asia are small, even insignificant minorities, elite schools have been an important apostolate. As independent governments and majority communities have developed their own, even better, school systems (see intervention no. 125 by Bishop Leo Laba Ladjar of Jayapura, Indonesia), this traditional apostolate is being increasingly ques-tioned. The preferential love for the poor also raises fundamental questions. Alwis Sunanda FMS (Sri Lanka) put it like this: "An educational system, especially at the tertiary level, committed to the service of the values of Jesus and right relationships, orients its curriculum and research towards greater understanding of the social forces at work in exploitative societies such as exist in parts of Asia. It shines light on exploitative and liberative forces in those societies and tries to motivate students and teachers to choose a set of values different from the existing capitalistic, consumerist, wasteful, gender- and ethnically biased values. Its library and social January-February 1999 Prior ¯ Apostles and Martyrs communications would be a help to the poor and the needy, those who are marginalized, and exploited women and men." Brother Alwis, however, went on to suggest that "the social system in the context of Asia tends to ensure that Christian schools serve the interests of more affluent groups in society. How valid, in practice, is the argument that we can influence the future shape of our soci-ety by training the children of the elite in our schools? Are we not, instead, put in a position of maintaining the existing social order, to the extent that our own values and lifestyle are adjusted to continue a system of education that bolsters, if not aggravates, the inequalities? Often a glaring incongruence exists between the gospel we teach and the work we do, between our expressed mes-sage and the lives we live. We ourselves, though, might not notice this by reason of our great dedication to the cause we serve." Brother Alwis concludes, "Today we may have a better chance of being faithful to the call of the gospel by working in programs that foster nonformal education, adult education, values educa-tion, and education through peoples' movements rather than through traditional educational systems." This is just one thoughtful contribution among the many that were made about various apostolates. What is clear is that, fifty years after most Asian countries became independent, religious orders are having to look again at many of their traditional apos-tolates, successful as they superficially look. The Propositions The synod is over and the bishops are back at their posts. Some time in 1999 an apostolic exhortation will be published, based upon the 59 propositions drawn up during the final days of the synod. Two of these propositions, numbers 27 and 28, deal respectively with "consecrated life" and "mission societies of apos-tolic life and other mission societies." I did not receive a copy of the propositions, and the synodal members handed theirs back to the secretariat. From what I heard in the synodal hall, and the notes I made, I can make the following brief cominents. In Proposition 27, religious are looked upon as a reminder of the universal call to holiness who inspire a self-giving love towards everyone, especially the least of their brothers and sisters. The synod calls upon religious to undertake a renewal and revitaliza-tion of their commitment to proclaim the saving message of Jesus Review fo," Religious Christ. Formation should be Christ-centered and contextualized, faithful to the group's charisms, with emphasis upon life witness. Spirituality and lifestyle should be sensitive to the religious her-itage of the people they live with and serve. Proposition 28 acknowledges the continuing contribution made by mission institutes of apostolic life. The recent founding of mission institutes of apostolic life in Asia itself is an expression of the missionary dimension of the churches of Asia. The synod encourages the further establishment of mission societies charac-terized by their commitment to mission ad genres, ad exteros, and ad vitam. Encouraging Words Each and every woman and man dedicated to the consecrated life in Asia has received renewed encouragement from the 1998 synod to .continue the daily witness of risking oneself for Christ's sake. We have been challenged, some thirty-six years after the opening of the Second Vatican Council, to take up the language of the threefold dialogue with religions, cultures, and the marginal-ized and to flesh it out in lives of radical witness to the incarnate Word and graceful Spirit. This threefold dialogue is one integral movement of evangelization, the evangelization of the whole of life in all its myriad dimensions. As apostles of the crucified and risen Lord, we promote life in multicultural, multifaith Asia. As martyrs to the truth-giving Spirit, we endeavor to live ascetically with the marginalized. There is no reason for holding back: we have the dream, we know the strategies. We have the documents, we have the official encouragement~ The only real barrier is the narrowness of our minds and the smallness of our hearts. "Have courage, I have conquered the world!" On 16:33). "For God is greater than our hearts" (1 Jn 3:20). Janualy-Februa~y 1999 PAUL BERNADICOU Catholic Guides in Dialogue with Buddhist Practice Ion the latter 1960s Thomas Merton, prophetic here as in many ther areas with fresh religious insight, declared that, "far from being suspicious of the Oriental mystical traditions, Catholic contemplatives since the Second Vatican Council should be in a position to appreciate the wealth of experience that has accumu-lated in those traditions." His 1967 book Mystics and Zen Masters included an earlier essay expressing admiration for the 16th-cen-turyJesuit missionary effort in China, seeing that effort as a pro-logue to contemporary religious understanding. Merton was joined by a bevy of other Catholic scholars eager now to enter into dialogue rather than to proselytize in their mis-sionary outreach. In the words of the council's Declaration on Non-Christian Religions, Catholics were now asking themselves how these Asian and other ways try to pierce "that ultimate and unutterable mystery which engulfs our being, and whence we take our rise, and whither our journey leads us." The council docu-ment not only gave permission to respect the teachings of these other ways, but also invited Catholic scholars to "acknowledge, preserve, and promote the spiritual and moral goods found among them, as well as the values in their society and culture" (§§1, 2). Just before his tragic death in Bangkok at an East/West monas-tic conference, Merton wrote about his deeply moving sight of the Buddha sculptures at Polonnaruwa (Asian Journal, New Paul Bernadicou SJ chairs the University of San Francisco's theology department and is tertian instructor for the California province of the Society of Jesus. His address is 2130 Fulton Street; San Francisco, California 94117. Review for Religious Directions, 1993, pp. 233-236): "I mean, I know and have seen what I. was obscurely looking for. I do not know what else remains, but I have now seen and have pierced through the surface and got beyond the shadow and the disguise." He wrote beautifully about these huge, silent figures "questioning nothing, knowing every-thing" with their great yet serene smiles. Another Catholic monastic voice from that period was Aelred Graham's, who in Conversations: Christian and Buddhist Encounters in Japan (Harcourt, Brace, 1968, p. xiv) recounts how he sought to pass from the area of academic study to that of firsthand experi-ence of Buddhism. In his sixtieth year, after long experience as a Benedictine, he had the opportunity to speak with some for whom the Buddha was a role model no less than Jesus was for him. He describes the value of such religious encounter as "not at the peripheral level of Christian ecclesiology, which still preoccupies so many Catholic theologians, but at the basically existential level of who we are and what human life is all about." Jesuit Guides The Jesuit missionary H.M. Enomiya Lassalle, already in Japan before World War II, eventually inculturated his Christian Zen meditational practice into a Zen-style Jesuit retreat center in the countryside at a remove from bustling Tokyo. He published his personal findings regarding the helpfulness of Zen for an enhance-ment of Christian meditation. In Zen Meditation for Christians (German original, 1968; Open Court Publishers, 1974, pp. 151- ¯ 152), he illustrates this conviction with the parable of the prodi-gal son. In the typical way of Christian meditation at the time, you would reflectively think about the youth's family circum-stances, then the effrontery of his demand for his inheritance, then his degradation after wasteful spending, and finally his remorse and return to his father's house. A deeper form of medi-tation would not simply use~ the prodigal son as a symbol, but identify with him as an image of oneself. The person meditating would thus become the prodigal son. It is myself who reveled in our father's house only to estrange myself and now hanker to return in repentance and humility. "When we perform medita-tion in this manner and begin anew each time we practice, our heart is then purified and transformed directly and immediately through meditation--rather than indirectly through intellectual Janua~y-Februa~Ty 1999 Bernadicou ¯ Catholic Guides in Dialogue In Zen the method of purification involves working on koans, but in Christianity the emphasis is on meditation and the importance of Scripture. considerations of the will." This type of meditation is similar to Zen, wherein the Zen practitioner becomes one with a koan (that is, a Zen paradox designed to break through discursive con-sciousness to intuitive insight). ~ Heinrich Dumoulin, a Jesuit colleague of Lassalle at Sophia University in Tokyo, edited in the 1970s a series titled Religious Encounter: East and West which was "intended to promote an understanding of the living unity, diversity, and meeting-ground of reli-gious phenomena, Asian and Occidental." Dumoulin's own first contribution to the series, Christianity Meets Buddhism (Open Court, 1974, p. 198), emphasized that interreli-gious dialogue can contribute uniquely toward opening up a new horizon. Both Christianity and Buddhism involve a search for ulti-mate reality, and a dialogue between the two is "perhaps one of mankind's greatest hopes." A Jesuit of Japanese origin also at Sophia University, Joseph Kadowaki, whose youthful background had been Zen Buddhism and who was later baptized a Christian, came to recognize similarities between Zen monastic training and his own Jesuit novitiate training. In Zen the method of purification involves working on koans, but in Christianity the emphasis is on meditation and the imlSortance of Scripture. After he began to practice Zen, Kadowaki found that he could read the Bible in a new light. His book Zen and the Bible (Routledge and Kegan Paul, 1977) describes the method used in solving a Zen koan and shows how to appreciate the many para-doxical or obscure koan-like passages in the Bible. William Johnston, the fourth member of this quartet of Jesuit scholars of Zen at Sophia University, recently published his mag-num opus, Mystical Theology (HarperCollins, 1995, reprinted by Orbis, 1998). He has for more than twenty-five years been in the vanguard of the Christian and Zen Buddhist dialogue. He pub-lished Christian Zen: A Way of Meditation in 1971 (Harper and Row; 2nd edition, 1980); it provides explicit guidelines for a way of Christian meditation that incorporates Zen insight. Wordless Review for Religiot,s meditation, a modified lotus position, rhythmical breathing, and the use of koan are explored as Zen practices which can heighten Christian meditation. This interest in meditation led to his scientific investigation into its effects: Silent Music: The Science of Meditation (1974; reprinted, Fordham University Press, 1997). Johnston surveys what scientific research has uncovered about altered states of con-sciousness, brainwaves, and biofeedback. He investigates both Eastern and Western meditation by which one enters deeper lev-els of consciousness. The discovery of such meditation's "passive energy" and of other physiological and psychological benefits show its power to heal and comfort the distressed. And Johnston points out how the "nonattachment" and "knowledge of empa-thy" required in meditation can help people find genuine friend-ships and intimacy in their relationships. Thus he has added insights from modern science into the dialogue between Eastern and Western religious traditions. His Mystical Theology (1995) updates this message for many contemporary laypeople practicing meditation and finding them-selves drawn into mystical states of consciousness. John of the Cross wrote such a theology for the 16th century, and Johnston attempts it for our own century through his ongoing dialogue with modern science and with Buddhism. "Traditional mystical theology was written for monks and nuns . This is the age of the laity. Now married people who live a busy life in factory or classroom or office or laboratory aspire to a life of meditation and mysticism" (p. I0). They look for spiritual guidance as they grap-ple with problems of sexuality, social justice, world peace, and protection of the environment. Trappist Guides Also at the forefront of contemporary Catholic encounter with Asian practice are the adept Trappist advocates of centering prayer Basil Pennington and Thomas Keating, who have taken up where fellow Trappist Thomas Merton left off. In his 1977 Daily We Touch Him (Doubleday Image, 1979) and 1980 Centering Prayer (Doubleday Image, 1982), Pennington explored how to adapt the principles of Transcendental Meditation (TM) and Zen to Christian meditation. Daily V~e Touch Him is a simple but helpful guide to finding God's presence in one's own daily experience: "God is pre- January-February 1999 Bernadicou * Catholic Guides in Dialogue sent to us from the very first instant that he calls us into being-- and thenceforth forever he touches us at every point and level of our being. He is present to us. But are we present to him?" (pp. 14- 15). With Centering Prayer the focus is on returning to the roots of early Christian prayer, especially in the Eastern church and the patristic traditions. Centering prayer combines the best features of this Eastern Christian practice in a blend of East and West that inspires personal Christian prayer today. Thomas Keating likewise explores the Eastern Christian roots of his contemplative heritage in Open Mind, Open Heart (Continuum, 1994). The book moves beyond discursive meditation and acts of devotion to the intuiti'~e level of contemplation. Keating surveys the history of contemplative prayer in the Christian tradition, and follows with step-by-step direction in the method of centering prayer. He manifests how such an approach opens one's mind and heart to the contemplative dimension of the gospel. His recent Intimacy with God (Crossroad, 1996) builds on his earlier volumes by summarizing material from talks he has given in more recent years to people ranging from advanced prac-titioners of centering prayer to persons just starting out. He con-tinues to provide a Christian alternative to the appeal of Asian practices. His conviction is that our journey into intimacy with God leads us "powerfully outward, toward the bonding that we call the Communion of Saints: the capacity to relate to one another with the unconditional love with which Christ relates to us" (p. 160)~ Keating's prayer instruction parallels the apophatic style of much Buddhist meditation. Christian Theology and Buddhism An outstanding Catholic interlocutor with the Buddhist tra-dition on a more speculative and theological level is the Jesuit Aloysius Pieris, who was the first non-Buddhist to receive the doc-torate in Buddhist studies in his native Sri Lanka. His Love Meets Wisdom: A Christian Experience of Buddhism (Orbis, 1988) consists of a series of essays which explore the social as well as the spiritual side of Buddhism, its political and its religious visions, and issues important to the ongoing Christian-Buddhist dialogue. Pieris thinks that Christians can learn from Buddhism, integrating their own prophetic teaching .of love with the Buddhist mystical appre-ciation of wisdom. If heart-to-heart dialogue is genuinely pur- Review for Religious sued, agapeic Christianity and gnostic Buddhism will be mutually complemented and enriched in an integration of compassionate wisdom that could transform the plight of the oppressed poor and of our threatened environment. Pieris's more recent Fire and VVater: Basic Issues in Asian Buddhism and Christianity (Orbis, 1996) further expands on these liberation themes. Current Contributions Such informed exchange between Catholic and Buddhist monastics continues to proliferate in current publications. Three particularly impressed me when I recently surveyed the literature. 1. The Ground We Share: Everyday Practice, Buddhist and Christian (Shambala, 1996) is a conversation between Zen roshi Robert Aitken and Benedictine monk David Steindl-Rast, edited by Nelson Foster. Their dialogue begins with everyday practice rather than with philosophical and theological concepts. The result of their intense and lively conversations was to uncover the com-mon ground of meditational experience that gives hope for fruitful exchanges between Christianity and Buddhism into the future. 2. In The Silent Dialogue: Zen Letters to a Trappist Abbot (Continuum, 1996), David G. Hackett corresponds with sev-eral Trappist monks of St. Joseph's Abbey in Spencer, Massachusetts, dur-ing the 1970s, particularly Abbot Thomas Keating. Mter Hackett's conversion to Catholicism, he set out on a two-year stay in Japan, where he experimented with how Zen practice could deepen his Christian prayer and spirituality. Abbot Keating proved himself a knowledgeable and astute guide in his comprehension and inte-gration of Eastern ways to Christian prayer, as we might have sus-pected from his own writings. 3. The Gethsernani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian Monastics (Continuum, 1997) captures the voices of some twenty-five Buddhist and twenty-five Christian monks and nuns in a discussion of their contemplative traditions Christians can learn from Buddhism, integrating their own prophetic teaching of love with the Buddhist mystical appreciation of wisdom. Januaty-Febtwa~y 1999 Bernadicou ¯ Catholic Guides in Dialogue at an historic meeting hosted by the Abbey of Gethsemani in Kentucky. The Dalai Lama, who first suggested the conference, also recommended that it be held at Gethsemani in memory of Thomas Merton, whom he had met just before Merton's untimely death while attending a similar Buddhist and Christian monastic exchange at Bangkok. Though scholars in the field of spirituality were present, the focus of the convocation was more expressly on the everyday practice of meditation and prayer in the two tradi-tions. What steps help to progress in meditative enlightenment? What does each tradition have to contribute to our profound human yearning for an encounter with ultimate reality? What can we say and how must we respond to the compassionate wisdom with which this encounter enlightens the seeker? Prescience and Continuing Hope Just before his tragic demise in 1968, Thomas Merton stated in the Temple of Understanding meeting in Calcutta: "I think we have reached a stage of [long-overdue] religious maturity at which it may be possible for someone to remain perfectly faithful to a Christian. commitment and yet to learn in depth from, say, a Buddhist or Hindu discipline and experience." Few realized at the time how prescient this provocative comment would sound nearly thirty years later at the 1996 Gethsemani gathering. Review for Religious BARBARA VALUCKAS Lithuanian and American Sisters: A Lively Inter°active Dance Lithuania, the geographical and cultural gateway to east-ern and central Europe, was the first Soviet republic to declare independence from the Soviet Union just as the last decade of this century began. Almost immediately, American sisters of Lithuanian birth or descent, and American sisters from other ethnic backgrounds as well, went to Lithuania to knit bonds of friendship with women who had been cut off from the, world of women religious during five decades of military occupation and brutal repression of the Catholic Church. Going in response to requests from the Lithuanian congregations,. they were sponsored by the Office to Aid Eastern and Central Europe, of the National Conference of Catholic Bishops (NCCB), by the Leadership Conference of Women Religious (LCWR), by the Hilton Fund for Sisters; and by many other organizations including their own congregations. The sisters gave canonical consultation on the adap-tation of constitutions, assisted in the formation of the Lithuanian Conference of Mfijor Superiors, gave pro-grams of theological updating and ongoing formation, and conducted retreats and days of recollection for sis-ters who could barely remember what these were. In Barbara Valuckas SSND wrote "Lithuania: A Return to My Ancestral Home" for our May-June 1995 issue. Her address is Pilgrim Ministries, Inc.; 9 Academy Hill; Watertown, Connecticut 06795. Januao,-l~¥btvtary 1999 Valuckas ¯ Lithuanian and American Sisters the early days of this lively dance, the Lithuanian sisters encour-aged their American counterparts to take the lead although their United States partners learned innumerable steps from them. By 1997 the dance was well along, but the partners were begin-ning to shift places. In January 1997, while I was in Lithuania conducting a program evaluation, the president of the Conference of Major Superiors described plans for the first Congress of Lithuanian Sisters, to be held the following August. When I asked her about the main purpose of the congress, she' replied in two simple but profound words, "We exist!" To be able to affirm this after experiencing decades of efforts to exterminate religion and religious persons from Lithuania was a touching testimony to the deep faith and high courage of the Lithuanian sisters. Some months later, those of us who had worked with the sis-ters in Lithuania received invitations to attend the congress as guests. The invitations were addressed to "you, who have walked with us from the beginning." Our joyful response to this invitation brought us to Kaunas, the old capital of Lithuania, to be enthusi-astic onlookers as the Lithuanian sisters celebrated their own dance of survival and hope for the future. The theme of the congress was "the past, the present, and the future." The president of the Conference of Major Superiors, who had herself experienced years of surveillance by the KGB, recounted the sisters' sufferings during the years of occupation. One of her most startling revelations, however, was this: At the beginning of the occupation, there were seven congregations in Lithuania; at the end of the five decades of attempted annihilation, there were twenty-four! Some of this multiplication was due to the success-ful efforts of KGB infiltrators to fragment the existing congrega-tions, but much of it was due to the clandestine formation of new congregations. God provided for the future of the church through the courage of women who received their entire formation in secret. The several hundred sisters who attended the congress included older sisters who had entered established congregations before the occupation, sisters who had entered existing or new congregations secretly during the occupation, and sisters who had entered the various congregations since independence. These three groupings have had very different experiences of religious life, and yet they face together the challenge of bringing religious life in Lithuania into the future. Review for Religions This will mean facing and moving through the problems of the present. The speakers at the congress were very honest in naming these problems. They are not very different from the ones facing women religious in the West, although the historical context and hence the resolutions may be somewhat different. Some of the main issues identified by speakers at the congress were public wit-ness, community life, and just compensation. Public Witness As in the West, the sisters in Lithuania are grappling with the question of what it means to give public witness. At this point, much of this issue is being discussed in terms of the religious habit. Almost all of the sisters attending the congress wore habits even though they had not ordinarily done so. That is, as an American sis-ter of Lithuanian origin pointed out to us, most of the congregations had never worn habits because they had been formed during the occupation, when habits were forbidden. When Pope John Paul II visited Lithuania in 1993, however, the sisters were asked to come to their meeting with him in the cathedral wearing habits. So the sisters created habits on the spot and appeared before the Holy Father wearing them. They wore them again for the congress. The bishops who were present at the congress and some of the sister speakers expressed the wish that the sisters wear their religious dress at all times. It is worth noting that, unlike the sisters in the West, the women religious in occupied Lithuania were forced to give up their habits and their ministries overnight. Their change to sec-ular dress had not come about from reflection on the Vatican II documents and on the relationship of religious life to culture. By forcing the religious to put their habits away, the occupiers made the church virtually invisible overnight. Now the church hopes to regain its visibility, and wearing the habit or not is a central question. It will have to be resolved from within the lived experi-ence of the Lithuanian sisters, although they have been very inter- As in the West, the sisters in Lithuania are grappling with the question of what it means to give public witness. January-February 1999 Valuckas ¯ Lithuanian and American Sisters ested in learning from the sisters of the West how the habit issue wasrdealt with and resolved. Community Life o Along with their habits, the various congregations lost their buildings, their communal spaces, overnight. Many religious women were forced out onto the streets and lived there or in fields or barns until they were able to find work and lodging. All through the years of occupation, they lived in little flats with one Or two other sisters or with relatives and friends, wherever they could find a place. Now, although somd of the congregations have begun to get their property back from the government, many are still without a common space. Some of the sisters are afraid to form communities again because they have forgotten how to live com-munity life. Others are eager to try it, but feel the need for help in the skills of building community together. The middle group of sisters--those whose formation was clan-destine-- is numerically the smallest; this leaves the elderly sisters and the newest members trying to negotiate a common life :across the barriers of age and extremely different life experiences, Some of the speakers at the congress referred to these cross-genera-tional tensions and pleaded for patience and more effort to deal with them in the process of building community. A special difficulty faces the sisters who have not received' their property back or who never had common property to begin with. The elderly sisters in these congregations live in tiny flats scattered around the cities and villages. They are often dependent on the younger members for both financial support and physi-cal care. It is not uncommon for young sisters to finish a day's work only to begin visiting the individual elderly sisters, bathing them, shopping for them, and providing for other needs of theirs. These younger members are also expected to contribute their services to the growing ministries of a church that has emerged from the underground and seeks to make its voice heard ~in the culture once again. While these conditions are not directly com-parable to conditions in the West, assuring that younger mem-bers have time and space for their own formation and are not unduly burdened with maintenance issues is a Western concern as well. This situation is related to another issue narried by the Lithuanian sisters. ~ Review for Religious. Just Compensation Now that the church is free to operate in the open, the sisters are expected to give time and energy to parish ministries, catech-esis, and so forth. This is usually in addition to their full-time work in the secular economy, which provides the sustenance they and the elderly members in their care need. Speakers at the congress acknowledged the heavy burden placed on the sisters because, to date, their work for the church has gone largely uncompensated. Some speakers indicated that questions have been raised among church officials about why sisters need salaries or pensions. All of this would be very familiar to sisters from the West. Common Questions, Other Questions, Other Steps Given the similarity of the issues facing women religious in both East and West in spite of their cultural and historical differ-ences, one would assume that the dance that began at the begin-ning of this decade could go on for a long time, growing more unified as it moved into: the future. This, however, may not be the case because other dancers have moved into the space in an effort to change the dance into another kind of movement. Some of this change of step has come into Lithuania in the form of newspapers and magazines that portray women religious and reli-gious life in the West as quite degenerate. Some has come in the form of living persons. In informal conversations at the congress, some of the Lithuanian sisters spoke of making a retreat during the summer at which the retreat master gave considerable time to frightening descriptions of religious life in the West. The Lithuanian sisters heard, for example, that sisters in the West had no prayer life and that they had boyfriends. These insinuations had the effect of sowing doubt and suspicion even in sisters who had had very pos-itive experiences of the American sisters who had worked with them directly. Some of the bishops and sister speakers at the congress were quick to warn the Lithuanian sisters about negative influences from the West, especially about feminism and about failure to adhere to the teachings of the church. That some of these warnings came from the very leaders who had invited the American sisters to attend the congress may be a sign of the confusion and ambivalence toward the West that is Janua~y-Febtvlary 1999 Valuckas ¯ Lithuanian and American Sisters In every multicultural dance, there are tensions and always the danger of stepping on one another's cherished values. becoming more prevalent, not only in Lithuania, but in other countries of eastern and central Europe as well. One sister speaker exhorted the Lithuanian sisters to cling to the values of their own religious heritage and not to "turn jewels into stones." Although the majority of the grass-roots Lithuanian sisters begged'us to return to continue sharing experiences with them, seeds of doubt and uncertainty had been sown in their hearts by their own lead-ership. Since the years of occupation and Soviet-style education conditioned most Lithuanians not to trust anyone, these seeds may be falling on soil that is still receptive to doubt and mistrust. An example of this occurred during and after the congress. Speakers represent-ing both the bishops' confer-ence and the superiors' conference stressed the serious need for Lithuanian sisters to be trained in the skills of spir-itual guidance and spiritual formation of others. In fact, the sisters who had attended our workshops in earlier years had, in their evaluations, requested training in these skills. Yet our offer to pro-vide this very kind of assistance with highly trained sisters from the United States was met sometimes with polite silence and some-times with suspicious questions. In such circumstances, it is only natural to wonder about the future direction of the dance. In every multicultural dance, there are tensions and always the danger of stepping on one another's cherished values. It is clear that the Lithuanian sisters need to find their own way, a way that is true to who they are. They need to be able to say "We exist!" not just about their survival through a difficult past, but also about the present and the future. Part of that existence, however, is going to be in an increasingly interde-pendent world. If the "We exist!" is for the future, it may mean enlarging the phrase to "We exist together!" The fact that the Lithuanian con-gregations were able to move from relying on their own congre-gations to creating an intercongregational formation committee is a sign that, given time and trust, they have the inner resources to Review for Religious move to a larger "we." The initiation of this intercongregational committee had, in fact, been inspired by the intercongregational nature of the teams of American sisters who had come to work with them. The Lithuanian sisters quickly saw that a larger "we" was not only possible but very rich in its possibilities for a happy sharing of many various gifts. We sisters from the West, on the other hand, need to keep remembering that our "we" is not the only "we" in the world. We need to be willing to look at the fears and suspicions about us. To the extent that they are justified, we need to allow ourselves to be called to conversion of heart and life. To the extent that they are not, we need to live with integrity and truth and to search patiently and mutually for new dance steps. Perhaps it is in our conversion of heart together that the Spirit will lead us all in a new dance of interdependence. Dispossessed Who believing would not hope? the child asked herself, dismantling in one stroke a holy triad. But stay, time-taught. It always does. Faith came easy. She was born believing unseen worlds. ¯ And lo~? Without it, there'd be chaos. As for hope? That limpid bird fled, sickened with the weight of errant expectation-- until finally the woman lay down and cried and cried and cried and cried-- while faith and love held hands and waited. Maryanne Casey Hannan .Tanaa~y-Febtvtao, 1999 ANN WHITE Serpents and Doves:, The Company of St. Ursula I n Quebec City, high above the St. Lawrence River, some eligious women live behind a cedar fence in a convent, sup-posedly set apart from the world. Yet the world of New France, as it existed nearly four hundred years ago, comes to them every single day in the persons of innumerable Amerindians. Who could possibly tell where these women's religious life leaves off and worldly life begins? We divide life into the sacred and the secular, and have done so since the 16th century, when Reformers who thought and prayed under dull northern skies became 'disengaged from the ideas of Renaissance painters and explorers and princes of Europe's sunlit south. Ever since, we have distinguished the worldly--rev-elers and artists and livers of free lifestyles--from religious peo-ple who go to church, pray, do good works. This division blurs the truth about people in both categories, sacrecl and secular. Consider the Company of St. Ursula, a boldly daring 16th-century Roman Catholic women's community. In the Ursulines' lives, religion and worldly adventure mixed inseparably. But Ursulines do not appear in secular books that tell adventure sto-ries. Ursulines show up in books about religion, written in sober words that mask the daring quality of their thoughts and acts. The Ursulines first caught my attention in Quebec City, where their convent has stood in the Rue Donnacona since the 17th century. As I gazed at the convent's faqade, I wondered why Ann White has a Ph.D. in history and teaches at the Edmund Burke School in Washington. Her address is 5130 Connecticut Avenue, N.W., apt. 203; Washington, D.C. 20008. Review for Religious any woman would give up cultivated, comfortable French life for the frigid wilderness of Quebec. My guidebook said the nuns came to found a girls' school. Everyone knows the name of Samuel de Champlain, the explorer who established the first French settle-ment at Quebec City, but how many know the name of the woman who started the first girls' school in the Nev~ World? She was Marie Guyart, member of the Order of St. Ursula, who arrived in Canada from Tours, France, in 1639. Her name fails to appear in books about explorers' and pioneers' adventures because those are "secular" stories. Yet Marie Guyart was a pioneer. Starting a girls' school anywhere in the 17th century was a pioneering act, and starting a school in the New World for girls of warring Amerindian tribes required a large dollop of pioneering bravery. Not only Marie Guyart's physical bravery impressed me, but also her idea of adventuring in unknown spaces. She had never traveled outside the Touraine region of France, yet as she sat in her convent she pictured herself in what she called the "vastitudes" of New France. "My body was in our monastery, but my spirit was tied to that of Jesus and could not be enclosed," she said. What did she know about Canadian vastitudes? Practically noth-ing. She had never heard the word "Canada" until four years before she departed for its frosty landscape. But being enclosed within four walls of a convent in Tours did not prevent her from imagining herself founding "a -house for Jesus and Mary" in an unknown land across a vast ocean. Marie Guyart acquired her expansive, daring cast of mind from her Ursuline company, who inherited it from their founder, Angela Merici. As much a child of the Italian Renaissance as Christopher Columbus, Angela Merici founded the Ursulines just forty-three years after Columbus's first voyage. Columbus, says one of his biographers, combined Christian faith with an impulse toward expansion. We ignore the faith, concentrate on the expan-sion, and place him in our secular category. Angela Merici pos-sessed the same Renaissance combination of faith and expansiveness as Columbus, but we ignore her expansiveness, con-centrate on her faith, and pop her into our religious pigeonhole. Angela Merici did not found the Ursulines until she was in her sixties. A farmer's daughter from northern Italy, she spent years working with a group of lay Christians to relieve misery brought to Brescia, a city near her birthplace, by the French inva-sion of Italy. She helped to organize orphanages and refuges for January-February 1999 White ¯ Serpents and Doves prostitutes, and she worked in a hospital for incurables, the only hospital that would accept Brescia's increasing numbers of syphil-itics. By the time Angela Merici traveled to the Holy Land around age fifty, her skills at helping the sick and the poor were well known--so well known that, when she stopped in Venice on her way home from Palestine, the city fathers asked her to remain there and organize charitfible works in their city. She said no. Furthermore, she left Venice immediately, so that they could not ask the archbishop to command her to stay. Soon afterwards she went to Rome, where once, again there came a request to borrow her skills. This time the pope himself, Clement vii, who asked her to remain and organize charitable works in his city. Surely this was an offer that Angela Merici could not refuse. Any "religious" woman would say yes to the pope, would she not? Angela Merici said no. Her Renaissance mind fit no pigeon-hole. She went back to Brescia to formulate a vision as expansive in its own way as Columbus's vision. Her company of women, named after a 3rd-century patron of young scholars, would be the first Christian company dedicated to instructing young girls. They would also tend the sick. These female teacher-work(rs would live in the world. No medieval convent walls would constrain them; they would freely walk the streets of north Italian cities from Milan to Venice. This Ursuline plan ignored religious/secular categorizing. Though Angela Merici never met her contemporary Martin Luther, her mind grasped the same idea that his mind grasped, a very old Christian idea, that the church's lay people--worldly, sec~ ular people--hear God's call as clearly as the clergy, the church's religious people. Angela Merici created an institution that blended the religious and the worldly. A young woman joining the Company of St. Ursula would pledge herself to virginity, but she would not live in a convent and she would not wear a habit. She would live at home with her family as she taught girls and tended the sick. Before Angela Merici's time, young women faced a stark, secular-versus-sacred choice: they could marry or they could enter a convent. Angela Merici's Ursuline plan gave them another option: pursuing useful work in the world while maintaining a religious identity. Habits of religious pigeonholing make us see Angela Merici, with her piety and good works, as blandly "religious," while we ignore her extraordinary worldly shrewdness. Not only did she Review f!~r Religious have enough sense of her own purpose to spurn a pope's offer, not only did she single-handedly offer devout European young women a new vocational opportunity, but she also obtained a papal decree permitting members of her company to hold a dowry from their families just as securely as if they were marrying or entering a convent. Moreover, her Testament for the Ursulines' four-woman board of directors shows she understood that her young women would face changing circumstances in the future: "If, according to times and needs, new rules should be made, or any change introduced, do it prudently and with good advice." It was with such worldly sagacity that Angela Merici deployed her Christian faith in 16th-century Italy. She shows us what Jesus meant when he told his disciples they needed to be wise as serpents and innocent as doves. Angela Merici's "religious" accom-plishment is incomprehensible without an understanding of her "secular" insight. ~ As her Ursulines spread throughout northern Italy and into France over the next half century, people with a pigeonholing men-tality-- churchmen, parents of Ursulines, and Ursulines them-selves-- changed the company's organization into something more recognizably religious. When Marie Guyart became an Ursuline in 1631, less than a hundred years after the first Ursulines signed their names in a book in Brescia, she entered a convent and, she donned a habit. The Company of St. Ursula, contrary to Angela Merici's vision, by Marie Guyart's time had become a religious order like other religious orders. Yet even in a convent Marie Guyart shared Angela Merici's expansive Renaissance spirit as she thought about the danger of dying from hunger and cold or at the hands of Canadian savages. These considerations, she said, made "no change at all in the dis-position of my spirit." "Secular" explorers like Champlain were plainly not the only people in 17th-century France who dreamed great, daring dreams. In New France (whose soil she kissed upon her arrival), Marie Guyart continued to live according to the rule of enclosure. She Angela Merici's Ursuline plan gave another option: pursuing useful work in the world while maintaining a religious identity. Januaty-Febt'uaty 1999 lq/'Isite ¯ Serpents and Doves This mixing of sacred and secular in the Canadian convent yard was part of Marie Guyart's theology. and her fellow Ursulines lived in convent buildings set within a large yard on the promontory overlooking the St. Lawrence River. They stayed within the yard's cedar fence, obeying their religious rule about not going out into the "world." But this enclosure was very different from the Tours convent for Marie Guyart: In New France the woodland world came to her: Algonquins, Montagnais, and Hurons; Abenakis, Nipissings, and Attikamegues; Iroquois girls sent by their mothers to learn the elements of the Christian faith. Twenty to fifty young girls lived in a boarding school that the Ursulines established within their convent walls. Amerindian men also visited the convent, for a meal or for instruction or simply to find out what went on there. Marie Guyart wrote, "I see generous and brave captains on their knees at my feet, begging me to have them pray to God before they eat." Moreover, this mixing of sacred and sec-ular in the Canadian convent yard was part of Marie Guyart's theology. She not only wel-comed inhabitants of Canada's woodland world to her convent, but also saw her savage Christian converts as every bit as religious as those labeled religious, the Ursulines and Jesuits in New France. "A savage confesses just as well as a reli-gious," she said. The Jesuits emphasized how hard it was for Amerindian Christians to behave the way they thought Christians should behave; Marie Guyart saw in them the full capacity for Christianity. The converts' devotion, she said, reminded her of the Christians of the early church. So what do these moments of Ursuline history--the lives of Angela Mericiand Marie Guyart--show us? That enclosure in a convent is bad? That the Ursulines-were more progressive than ,other Catholic groups because at first they spurned convent life? By no means. Ursuline history shows us Christian life without religious/secular categories: Angela Merici taking advantage of Renaissance Italy's expansive spirit to create an effective vehicle .for faith; Marie Guyart joining Christ among the Amerindians while living in a convent. Jesus did not say, be a serpent or a dove, choose between the secular and the sacred. He said, achieve worldly wisdom and reli- Review for Religious gious innocence, both at the same time. The famous figures who lived five hundred years ago, at the birth of the modern age, do not fit our narrow classification scheme of religious versus secular. Emperor Charles v was as much a man of faith as he was an effi-cient 16th-century ruler. Martin Luther was as much poet as priest--so much the poet that, in the judgment of one Reformation historian, if he had lived in another age he would have produced an epic rather than a new church. Michelangelo's art fused his awe of human beauty with his awe of the greatness of God. Nonetheless, we are in the habit of relentlessly classifying these people--the "religious" writer, the "secular" politician, the "sec-ular" artist--missing the breadth of their persons and the com-plexity of their accomplishments. Not so rigidly fixed in our minds as these famous figures, Angela Merici and Marie Guyart will fly right out of their religious pigeonhole if we let them. The two Ursulines were wise enough to take advantage of Renaissance Europe's expansive spirit, faith-ful enough to take big risks for Christ. Their lives overmatch our narrow categories of secular and sacred. Each was worldly and religious, both serpent and dove at the very same time. "But you, who do you say that I am?" (Matthew 16:15) Not in wisdoms Echoed from borrowed minds, Nor in quick phrases Caught and snatched and etched On today's tongues, Not even in the warm whispers Patterned on a mother's speech, A teacher's truth, A prophet's cry. Who do you say that I am When only you are left to form the words? When only I am left to listen? Suzanne Mayer IHM JanuaL'F-FebruaO, 1999 XAVIER PLISSART The Art of Discernment: The Aesthetic Dimension In this paper I discuss what I call the aesthetic dimen-sion of the art of discernment. I want to show that dis-cernment is an attempt to enter into the original divine creative dynamism for the whole of creation. This attempt is itself a creative activity aimed at realizing creation's original harmony. Since the whole of creation shares the same source and is directed towards the same goal, discernment should ideally be a striving towards communality. Consequently, a basic and essential qual-ity of discernment is that it should strive to be as com-mon as possible in its insight and process, and as universal as possible in its aim toward action. Theological Foundation Creation The initial insight for spiritual discernment is that God is active in our world, that creation is dynamic. The original goodness that God imparted to creation is more a life than a state: divine life continues to be breathed into the whole of creation. Essentially, discernment is a matter of seeing more accurately where and how this Xavier Plissart M_Mr has done formation work and taught in various African countries. He is currently attached to the Centre de Recherche et de Documentation Africaine. His address is: Bukavu, R~p. D~m. du Congo; B.P. 333, Cyangugu; Rwanda (Africa). Review for Religious divine "inspiration" is operative. The effort to see this depends upon our having the faith conviction that God's creativity in our regard is a genuine invitation to participate in divine life, an invi-tation that recognizes the full validity of creation's "otherness." The faith insight above applies to the totality of creation. Everything created proclaims in some way the fullness of divine life. But the proclamation acquires a special significance when we turn to. humans beings, for it depends upon their receiving an invitation to proclaim God's life and their conscious responding to it. Created in the image of God (imago Dei), we in turn become creative through our free response. We have the imagination (in Hebrew, yetzer) that makes it possible for us to integrate our actions in the flow of divine creativity, or not. Consequently, it is important for us to discern and decide how we shall orient our life and direct our actions. Context and History Divine dynamism has been at work in creation from the begin-ning, and human consciousness, responding in various ways, has shaped our world until the present day. We must, therefore, be fully conscious of the past. Discernment always implies looking back (if we use visual imagery) or listening (if we use acoustic imagery). God's conversation with the world and with humankind results in what we live and experience today. At the most personal level, St. Ignatius Loyola advises retreatants of the Spiritual Exercises to examine regularly the content and flow of their spir-itual life and life of prayer. Many religious persons and commu-nities today have gained great benefit from what is called "life review" to see God at work in their own history. It is also common practice now to try to "read" the "signs of the times" to see the underlying current. Believers find God at work, but unbelievers alike may discover the dynamism of creative energy with which they want to connect. Believing that God has been and is active in the world, we see, too, that we have the creative potential to go with or against this divine activity. In the Spiritual Exercises Ignatius describes in detail how one can become aware of inner movements that are aligned with the divine plan or that militate against it. This takes place in a context of faith and in an atmosphere of prayer. His analysis of consolations and desolations has served as a guide for many. Recently, however, spiritual writers have felt the need to widen the Plissart ¯ The Art of Discernment field of application. When we become more keenly aware of all the areas in which the Spirit of God is at work, it becomes evident that we must try to widen our horizon if we want to obtain a more accu-rate idea of God's action, a wiser discernment. Consolations and Desolations Revisited Ignatius himself implicitly recognizes the need for an inter-personal attentiveness to the Spirit when he advises that discern-ment should take place with the guidance of a spiritual director. Today we would include here the validity and even necessity of discussing the matter with one's spouse (if one is married) or a uniquely close "soul friend." An uneasiness in the friend or spouse might be a sign of desolation, and both persons would do well to become aware of it in the effort to find the will of God. Ignatius speaks of taking into account the position of the church. If with Vatican ~I we see the church as the people of God, our attentiveness to God's presence becomes broader and much more varied. Tensions in a community could well be interpreted as "desolation," or gratuitous excitement as false "consolation." We could and should make use of the well-developed techniques of group dynamics and see how a discerning insight might help us to perceive more clearly whether the movements animating a par-ticular group are from God. The vision we speak of here comes from faith; it can be of advantage only to individuals and groups that genuinely want to follow the Lord. Similarly, in discernment we do well to explore critically the meaning of divisions, resentments, estrangements, and insensi-tivity within ecclesial structures and institutions to see how these "motions" speak to us of God's creative or challenging activity in our world. Can we say that controversies on, say, contraception or feminism have nothing.to tell us about the divine activity in our world and in the hearts and minds of God's own people? I believe that an unwillingness to see the significance of such "movements" would represent a dire lack of a discerning spirit. Jon Sobrino, Enrique Dussel, J.B. Libanio, and others have shown clearly how, as we find ourselves confronted with a theol-ogy of domination, we must take into account the sociopolitical reality in order to make a valid discernment. The option for the poor which theologians of liberation advocate is not just another theological position. It is the result of a careful reading of the core message of Jesus in its relationship with the social reality. Review for Religions As the Quakers tell us, the "light of God" is also present and active beyond the confines of the circle of Christian believers. Indeed, this was also recognized in the documents of Vatican II. So we will have to .learn to discern how God speaks through the political debates of our present age, through intercultural struggles, through the economic and ecological issues of our world, and through people's search for a cosmic spirituality. Would we not say that people's uneasi-ness when faced with news ¯ items depicting poverty can be a sign of "desolation" calling for conversion and a change ¯ of heart? Would we not say that people's fear of an atomic disaster can~ be understood as a sign of "desolation" in a world which gives priority to war over peace? Would we not say that the renewed interest and practice of meditation of all kinds is a sign of "consolation" in a rediscovery of the importance of the inner world? The first, step in this reflection has brought us to the conclu-sion that, if we truly believe that God's Spirit. is indeed active in the world and if our aim is to integrate our decisions and actions as perfectly as possibly into this creative dynamism, then we will have to widen considerably the scope of our attentiveness to the divine presence. Our discerning of God's ~vill seems ~to bring us much further than it used to, well beyond the realm of personal spiritual life. No more can we think of attaining holiness through a private imitation of Christ (see Castillo). What we have examined is the first aspect of discernment, the "listening" element. It corresponds to what is called in Ignatian spirituality the "discernment of spirits" and also, in the Quaker tradition, to the simple prayer meeting. The regular practice of such discernment helps people to be more aware of God's pres-ence in their life. But it should also help friends or groups to a vision of where God is leading them communally. It can give us an insight into God's guidance for the church, for society, and indeed for the whole world. Acquiring such a common insight will be of great advantage in tackling the second aspect of discernment which we examine below. Tensions in a community could well be interpreted as "desolation," or gratuitous excitement as false "consolation." January-FebtvtaD, 1999 Plissart ¯ The Art of Discernment Anthropological Foundation: How Do We Decide? The Point of Entry Insight into the divine activity is not just an academic exercise. We have already indicated above that it has a very clear purpose. We do not "listen" to the voice of God simply to admire its har-monic quality. We want to add our voice to the symphony. Peters clarifies the distinction between discernment and elec-tion, but goes too far when he says that "the method [of election] is a way of finding the will of God, and has nothing to do with dis-cerning movements" (p. 30). Our insight into God's creative activ-ity inevitably challenges us to a response. Thus we seek not only to hear God's voice, but to discern God's will. This becomes a direct call. The general inspiration which we have discerned ini-tially takes shape gradually and becomes a specific invitation. This is where we move from a "discernment of spirits" to a process of election: we are faced with alternatiyes, and we have to make a choice. What is happening is that we become aware of a krisis, a fork in the road. This requires a diakrisis: deciding which way to go. The process of decision is always situated existentially, and it is good, indeed important, to know the path that has led to it, the approach to the point of entry. Ignatian spirituality has clarified the process itself, but has not specified precisely the scope of what to consider. In the Spiritual Exercises lgnatius's guidance in the pro-cess of election seems to be directed mainly to an individual mak-ing a decision about his or her future state of life. But commentators indicate that the principles are not restricted to such instances. Since Ignatius and his companions use similar prin-ciples for many of their decisions, it would seem that the process of election is applicable to all levels of human decision. This is indeed to be expected if we are fully aware of divine invitations at all levels of human activity. So we have to widen the scope here also. The most obvious level of decision making is that of the con-scious self. It concerns an action for which .one will be directly and personally responsible. But not many decisions, if any, are totally private. So the interpersonal is nearly always present in decision making. It is then a decision that affects those who are involved in a relationship, and we would expect that the process of discernment would implicate all participants. Decisions concern-ing close friendship and marriage are good examples of this, and Review for Religious one can widen the scope to community decisions, family deci-sions, and so forth. The moment of decision, the need for discernment, may not be obvious when persons reflect and discern purely as individuals, but may become obvious on the social level and then brought down to the personal. Good examples of this would be an eco-nomic crisis or a population crisis, each with its repercussions on the life of the community, the family, and the individual. Still wider areas of decision may involve cultural changes, religious or institu-tional sclerosis, or natural disasters. These will require decision-making processes that have a wide place of entry, but do not ignore personal elements (which are never absent). In these areas Ren~ Simon's reflection on the relationship between law and discernment is helpful. The process of election will be very different, but the basic elements will be these: insight based on some interpretative belief, examination of the challenge by means of dialogue, and proiection towards the realm of action for assess-ment and choice. With regard to the charismatic role of discern-ment in relation to institutional sclerosis, Ladislaus Boros makes the following interesting remark: "The charismatic and underiv-able aspect is essential to the church, .for God has never retired, as it were, in favor of the official ecclesial administration. Nor has he abdicated in favor of the guidance of the Holy Spirit given to the higher and highest instances of.the church. God himself is the Spirit [see Jn 3:8] blowing 'where it listeth,' [blowing] alike on children and idiots, the poor and simple, and theologians of all kinds" (p. 78). Clearly we are dealing here with a widening continuum. Division into sections is arbitrary. Yet there appear to be both an inner limit to this continuum and an outer one, limits beyond which we seem to lose control. At the inner limit we enter so deeply into the self that the processes become unconscious. The creative dynamism is still active, but escapes our grasp. Eastern religions (Hinduism and Buddhism) and perhaps certain forms of Christian mysticism situate our connection to the absolute at this level. At the outer limit we grope toward the immensity of the cosmos and fail to grasp it. This time it is the far heavens that are beyond us. Within these two limits we can set the realm and scope The interpersonal is nearly always present in decision making. Januaty-Febrnaty 1999 Plissart ¯ The Art of Discernment of responsible praxis, the point of application of the process of discernment leading to action. The Question of Universality We are now becoming more aware that any discernment in a process of election has repercussions at all levels. Wherever. the stone may fall, it creates ripples over the whole surface of the lake. Decisions involve the same universal creative dynamism, and they have effects that resound through the whole realm of responsible praxis. This would seem to make the task of discernment abso-lutely daunting: What attitude, then, can we take? Many spiritual writers indicate that discernment does not lead to certainty. This is something we must accept at all stages of the process. We try to examine God's creative and dynamic presencefin our life, in the life of others', in our society and culture, in the world as a whole. But our point of view is inevitably limited. We try to take into account the flow of our own life from the moment of birth, or the flow of history in our communal, eccesial, or social context, but we cannot see the whole picture. Then when a prob-lem occurs, when the moment of decision arises, we try to situate ourselves in this picture, to ga~ther all possible data that might be relevant, but we can see only a few elements and have.,to be con-tent with that. We want to listen to as many people as possible because each one can give us a useful insight into the light of God that illurfiines our search, but there is always more light beyond, which we cannot fathom. We do not want to be biased; we want to be "indifferent" and try to avoid undue influences from our own background, from our s6cial or physical environment, and so forth, but we cannot extract ourselves from our own existence. We may try to see the consequences of a certain decision so as to make a better assessment, but we can see only that far, and no further. Clearly we cannot take everything into account. One rather unsatisfactory way in which this problem has usu-ally been solved, at least at the practical level, was to look at the process simply from its point of entry. For instance, if the issue was to decide about my own vocation, I would simply examine what my decision on this should be in the context of my life, and leave other decisions to be made by others, for example, church offi-cials, parents, civil authority, and so forth. Or, if the issue involved natural science--whether, for example, .to continue to develop nuclear technology--scientists would limit themselves to the sci- Revibw for Religious entific possibility and expediency and leave civil rulers to decide on the social consequences. In a sense there may be a vision of faith in such a position. If each person decides validly within his or her restricted level of insight, can we not trust the original cre-ative dynamism to realize the harmony that is its aim? Perhaps. But I believe that the above position has far too often been interpreted in a minimalist way. I believe that it is defeatist and dangerous. I believe that a true vision of faith will require of us that we try to achieve as wide a scope as possible. Therefore, at the close of this paper I would like to advocate a maximalist inter-pretation of the question I raised in the previous paragraph. The Criterion of Harmony Common Discernment Spiritual discernment and discernment in view of making a decision according to the divine will have always been considered an art. This is an implicit acceptance of the tentative value of the conclusions that are reached. But at the same time it points to the totality of impact of any decision within the whole creative flow. Our attentiveness to God's voice in our life and in the world cannot be restrictive. It must always tend to its widest possible scope. Only then can the full impact of divine creativity be recog-nized and accepted. The search for the divine will in any particular instance, and the attempt to discern which course of action would best coincide with that divine will, must situate the process of examination as widely as possible. I emphasize that it is" in the measure in which this is attempted and achieved that the dis-cernment will be a valid one and that global harmony will be fos-tered. Some examples will show this more in detail. A young woman aware of God's presence in her life, believes she is called to serve God in a special way. She enters a process of discernment to find out whether and how she should respond to such an invitation. Clearly, at least three groups will have to be involved in her discernment process to make it valid. First, she will have to consult with family and friends. The decision would Our attentiveness to God's voice in our life and in the world cannot be restrictive. January-February 1999 Plissart ¯ The Art of Discernment change not only her life, but also their relationship with her. Second, the new group she wants to join will have to be part of the discernment too, since the decision means that the group will or will not go through the change of integrating her into their circle. Third, the discernment will involve the church in which the com-mitment would be made, since her decision will occur in that con-text. Traditionally, each group of people would make their own dis-cernment and, if no consensus was reached, the final say would be settled through the exercise of authority. Yet it seems evident that a greater harmony could be achieved if each group would in some way participate in a common process of discernment. The young woman can dialogue with family and friends about her pos-sible vocation. She can dialogue with the new group to see how her decision would affect her and them. Members of the group can meet her family and exchange opinions on the project, church officials could speak with representatives of the group about the decision, and so forth. If each participant is genuinely searching for guidance from above, the. decision-making process itself and the outcome of it will foster harmony among these people. Such coop-eration will witness to divine creativity at work. Another example. A local religious community wants to decide whether to continue its insertion into a depressed urban area or take on another responsibility. Traditionally, they go through a process of discernment as a group while their superiors also con-sider the decision. Though the local church community might be implicated in the decision, it might not be consulted. When groups arrive at opinions separately, tension easily arises if and when sep-arately formed opinions do not coincide. Here again a common discernment process--at various levels according to possibilities-- would undoubtedly foster harmony: Let the local religious group and the local Christian community meet and exchange on the pro-ject. Let superiors come and .discuss the issue with the local reli-gious community. Let all persons in the several groups be given a chance to go through their personal discernment process in dia-logue with each other. Let the local church authorities dialogue with the group of religious and with the local Christian commu-nity, and so forth. Let the participants allow, in each of these encounters, the Spirit of God to illumine their hearts and minds through the contributions of others. Thereby they will witness to. God's creation of, respect for, and empowering of people who Review for Religious have wonderful differences among themselves. In doing so they will certainly create harmony. A final example. A number of homeless people have occupied a derelict building and are now threatened with eviction because the area must be transformed into a recreation ground. The home-less people refuse to leave. Some local pastors support them in the name of the gospel. The local politician is under pres-sure because the potential inv

Issue 31.4 of the Review for Religious, 1972. ; EDITOR R. F. Smith, SJ. ASSOCIATE EDITOR Everett A. Diederich, SJ. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editor, and the assistant editor, as well as books for review, should be .sent to REVIEW FOR RELIGIOUS; 612 Humboldt Build- ~ 539 North Grand Boulevard; St. Louis, M~souri 63103. Questions for answering should be sent to Joseph F. Gallen, SJ.; St. Joseph's Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty me~nbers of the School of Divinity of St. Louis University, the editorial offices beihg located at 612 Humboldt Building; 539 North Grand Boulevaxd; St. Louis, Missouri 63103. Owned by the Missouri Province Educational Institute, Published bimonthly and copyright © 1972 by REVIEW FOR RELIGIOUS. Printed in U.S.A, Second class postage paid at St. Louis, Missouri. Single copii~s: $1.25. 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JULY 1972 VOLUME31 NUMBER 4 SUPERIORS OF SLOVAK RELIGIOUS WOMEN Memorandum to the Government of Czechoslovakia Editor's Note: Toward* the summer of 1968 .the eyes of the world and of the Church focused on Czechoslovakia as'the Dubcek rdgime tried to put a human face on Communism. More liberty was allowed, sentences' passed prev!ously against priests and religious wdie revoked, and the leaders of the Church there were reinstated. Then came August 21 - the Russian invasion and the beginning of the return to square one. Even after the invasion, assurances were given that there would be no return to the conditions of the fifties: Developments soon indicated.that this is" exactly wh, at was happening. ~, A last-ditch stand was made by the superiors~of religious women in Slgvakia with the hope of persuading the government not to be so drastic"in its treatment of the sisters; their protest was in the form 6f a Memorandum, the full text of~vhi~h is given below. TO the President of Czechoslovakia, L. Svoboda. To the ~Secretary General of the Czechoslovak Communist Party, G. Husak. To the President of the Socialist Government of the Slovak Republic, Dr~ P. Colokta. To the Secretary General of the Slovak Republic Communist Party, S, Sad0vskY. To the Minister of Health of the Slovak Socialist Republic, Mada~ Zvaro. To the Minister of Ecclesiastical Affairs, M, Valek. The provincial superiors of the orders and congregations for women in Slovakia take the liberty of presenting to you in the name of all their sisters the following memorandum: In the latter days of October and the first da3)~ of November we have been called personally before the Ministry of Ecclesiastical Affairs where Comrade Oavlik t~lked with us. The following information was sent to each one of us: (1) The activity of Slovak sisters will be limited to: (a) hospitals for mentally deficients; (b) hospitals for religious sisters and elderly priests; ~ (c) assisting the sick, probably limited at all times, by the Minister of Health, to what concerns psychiatry. ¯ (2) The following will be forbidden to sisters: (a) all help in the houses of pensioners; (b) all social activity for families; (c) catechetical instruction; (d) domestic work in presbyteries; (e) admission of novices who wish to join their institute, all those'who have already been admitted must be dismissed. *With the cooperation of Aid to the Church in Need; Our~ Lady of England Priory; Storrington; Pulborough;:Sussex, England, this Memorandum was published in Supplement to Doctrine and Life, January 1972, pp, 44-9. Review for l~eligious is grateful to both Aid to the Church in Need and the editor of the Supplement for permission to reprint the Memorandum. 518 Review for Religious, Volume 31, 1972/4 " (3) Comrade Pavlik, already mentioned, vehemently condemfied the.claims of the sisters to the ownership of their dwelling places. It is easy to see that if these decrees are put into effect we shall disappear without trace from the face of Slovakia. What wrofig.haVe we done? What crimes can ~ve be accused of, we who were always ~at the service,of the p~ople, not by high sounding words but by silent and " often degrading work for the m~ntally deficient, the sick, and the destitute? Is it for these services that we merit this chastisement, which will end in the disappearance of our congregations? Are we dangerous individuals for the State and society, or are' we citizens with all the rights reserved ,to those who make up the Party of this State? -The constitution and the laws of the State are stiil in for~ce in our republic. What then is the law we have transgressed? Instead of obtaining 'rdhabilitation and reparation for the wrongs we have suffered since 1950 we are still subjected to deformations of the common law. Are we to be hunted again, considered as "outside the law" and forced to undergo an unjust discrimination? Many of our isi~ters have,lost their lives or their health through su.cl~ injustices. Will such aberrations be renewed? If the work and devotion of our sisters are highly appreciated throughout the civilized world, it should be the same here in Czechoslovak.ia, since our people are considered as among the most civi!ized in ~Europe. In subjecting us sisters to new vexations without a cha~ace to defend ourselves, you are certainly doing nothi.ng to better our position as the people wish it. We call upon the people for whom we work. It is the~ people who have invited us to develop our different activities in the parishes. Consequently, if the people send us away then we shall go. Ask the people, inform yourselves: ask the factory and farm workers if they still want us in charitable and social ,works and still want our help in religious instruction. It is the parents tfiemselves who have expressly asked US. In our towns and villages many people are abandoned, old people are left alone; perhaps the homes cannot accept them; perhaps they do not want to go! What human misery! There are so many such illustrations we cannot possibly descrit~e them! In some areas the sisters are the Only people prepared to devote themselves to caring for these neglected people and to give them a little comfort. we know of many cases of people who have lived, sometimes for years~ and who still live, lives similar to those of unwanted aninials. They end their daysclothed in rags, lying in filth, and living in a stagnant shelter; no State official has ever been in these hovels, but the religious have found the time and sufficient courage to go to the aid of these miserable people., naturally within the confines of the limita-tions imposed upon us! Is this help of ours a crime? Is it to be forbidden as one of the activitieS of which :socialism does not approve? We know of children who have lived in a dog kennel directly under the balcony of a mansion, and Who were found by a sister. We know of a girl covered in.~scabS, living like an animal on the'straw in a dark stable, stooped by her painful suffering, because her parents, preoccupied with money, neglected her. A sister freed her from her horrible environment and got her into the sanitorium at' Vysne Hagy. The local authorities never sent any health or sanitary inspector to these i~nhuman places - they are no longer interested. Review for Religious, Volume 31, 1972/4 519 In many other cases only the sister has found ways of hastening to these inhuman miseries. Must this be condemned? Let us now move to what ~concerns'public health: On 1 October 1969 a religious happened to go into a state hospital in Bratislava: She was welcomed by a nurse with these words: "Welcome, sister;~when are we going to have more sisters? Have pity on us and come and work with us as soon as possible! I cannot retire because there is no one to replace us in ou~ work. There is no one to take care of t.he heedy or to do night duty." She opened the door of a large ward'and said: "There is no one to care for these poor people. I cannot manage alone; I am worn out by work and age~; the young ones do not have the spirit of devotion and even less do they have the love'needed to give themselves to this service?' As if to confirm what she Said supper was brought just at that moment to a twenty-four year old student Who has lain in bed for two years not even able to lift a spoon to her mouth-. They brought the supper, but it did not concern them how she would eat it. The girl said: ="When there isa visitor, or if one of the other pati.ents comes to help me, then I can eat; otherwise no." We do not want to recall other experiences. We only want to inform you of our good will. Despite all that we have suffered up to now, there are sisters who still have sufficient love of their neighbor and the desire to do good for the abandoned, the destitute, the sick. ~ The ~ajority of us are still weak from fatigue and the hard life we have had up to nosy with the punishments of exile; but we could still do good With the help of the young girls who want to join us. But here again arise new and incomprehensible difficulties, created by your decrees. W'e have never been suppressed as religiou~ orders. In 1950 an arbitrary declaration of our governmental administration prevented us from admitting novices, we were expelled from our convents and dispersed to different places near the Bohemian border; you have sent us to work in factories and on farms and in the kolkhozes. At'the beginning these jobs were very difficult for us; yet we performed them conscientiously. After some time we were transferred to social institutions'where we looked after abnormal children. These poor unfortunates are .very de~r to us. sometimes more dear to us than to their own parents. The result of our efforts are testi.mony enough. We shall continue voluntarily in this field, for we can still do it, but for how long? We have had no recruits to strengthen our ranks for the last eighteen years. During the past year, after the Attorney-General declared that our orders were not suppressed and that as existing institutions we had the right to exist and to develop, we have accepted some young girls. It was Comrade Pavlik himself who said that the girls who were novices or postulants in 1950 could return and that we could receive them as postulants. Thanks to that we actually have some novices who wish to follow the example of devotion of the sisters and to continue the work of ~harity which we can do in our fatherland: caring for the physically and mentally sick. But later, following the conversation mentioned above with Comrade Pa~lik, we were told that all our novices are to be sent away and that we may not accept further postulants. We have asked: "By what law are we prevented from doing good?" He ieplied: "We are not discussing these things; when you receive an order you have to obey 520 Review for Religious, Volume 31, 1972/4 it?' We heir discoui'ses propounded by the State authorities, by the President, by the Secretary General of the Czechslovakian Communist Party, and we recall that in the past~ Summer the President publicly declared on television: "As long as I am President I will not permit any transgression of the law." The Secretary General has declared several times: "We shall never return to the fifties." In 1950 we were uprooted from Slovakia and transferred to Bohemia. It was hard for us, but then the authorities in Bohemia mitigated our exile. Itis difficult for us to,readjust to these new privations. The social institutions in Slovakia are less well-equipped thfin in Bohemia. There they were Satisfied to have us to serve the people. Here, unfortunately, it is different; ".you wear a religious habit, so you are discriminated against." We hate to say this, but it is true. In the "charitable institutions" of our country we have not found love. They seem like prisons. The directors, placed there by the State, were paid to do nothingand to present obsta'cles to our charitable work. This period seemed to be ended, but unfortunately we now have the impression that the actual situation is in the process of leading to a new discrimination. We ask you, Mr. President, and Ministers, to allow us and the girls who want to follow, us, to live and work fdr our people, for those of our people who are suffering. We are happy that there are still girls with noble hearts wh~ desire to become mothers to the many children abandoned by their mothers, and many mentally retarded ones whose mothers disown them. There are ;till young girls who want to dry the tears of those who lie in hospital beds. Let us not stifle these last and rare ideals of our youth! For our part we e:~d~ort them to leave with these words: "Be merciful, sisters, to all those in need of aid." If all'that we have declared be judged as an offence then have the coui'age to suppress our institutions. We hope that this memorandum will meet with understanding and that we can continue pe~icefully to give help without bias to the social institutions, hosp!tals, and parishes. In this hope, we express our sincere gratitude. [There follow the signatures and addresses of the provincial superiors.] Editor's Postscript: News from Czechoslovakia confirms that the sisters' petition was not acceptable to the civil authorities and has not made them change their decision. The Slovak Minister of Culture for Ecclesiastical Affairs, Valek, was very categorical in a meeting with the bishops and told them substantially the same as Pavlik had told the sisters previously. The bishops would have to co-operate to execute the Minister's orders. This means that the Church representatives would become instruments of the government for the liquidation of the sisters. DONALD K. SWEARER and GROVER A. ZINN Monasticism .East and West, an Inquiry [Dr: Donald K. Swearer is Associate Professor of Religion at Swarthmore College; Swarth-more, Pennsylvania 19081. ~Dr. Grover A. Zinn is Assistant Professor of Religionoat Oberlin College; Oberlin, Ohio 44074.] ~ During* January 1970 a seminar on Buddhism and Christianity was ~held at Oberlin College, Oberlin, Ohio. Leaders of the seminar included Rev. Shojun Bando of otani University, Rev. Father George F. Simon of Sacred Heart Roman Catholic Church (Elyria, Ohio) and Professors Donald K. Swearer and Grover A. Zinn of Oberlin College. A variety of topics were discussed but the study focused on two areas: worship and liturgy; meditation and monasticism. It is this latter area to which this paper addresses itself. Stimulated by the encounter of representatives and scholars of both Buddhism and Christianity, our efforts essay no more than a suggestion or a prolegomenonotO a topic deserving'of more intensive and thorough study. All of us who participated in the seminar were struck by the broad range of similarities to be discovered in both the form and the intent of the institution of monastic life in Europe and Asia. Yet,. these similarities were to be measured in terms of the richness of dissimilarity. Our intent during the seminar and in writing this,brief article was not to equate uncritically the monastic traditions of Buddhism and Christianity. Rather, it" was to examine as sympathetically as possible this crucial aspect of these two great historical religions with the hope of reaching a better understanding of our own faith as well as the "faith of other men." In writing this essay we, as Christians, also intend to imply our conviction that Buddhism and Christianity need to benefit from each other more significantly than has been the case up to this point in time. In particular, we believe that the monastic tradition in the West, which has tended to become ever more peripheral to the mainstream of the life of the church, needs to be rediscovered' and reinterpreted in terms of the religious needs and spiritual chaos of our own day. We are convinced that part of this rediscovery and reinterpretation might better take place in the light of the monastic tradition in Buddhism where, especially in the Theravada and certain Mahfayfana forms (for example, Zen), the monastic life puts into proper perspective many of the central teachings and practices of that religion which has been aptly ~ermed, "The Light of Asia." With the tentative nature of this essay in mind, therefore, we propose to discuss certain aspects of the foundation of monasticism and the development of the monastic life first in Buddhism and then in Christianity. *The article first appeared in Japanese Religions, v. 7, no. 1 (July 1971), pp. 29-50. It is reprinted here with the permission of the editor of Japanese Religions and of the authors.~ 522 Review for Religious, Volume 31, 1972/4 For most observers of Asian religions monasticism and Buddhism go-hand in hand. Anyone who has visited Burma or Thailand, for example, is struck by the presence of a seemingly endless stream of saffron-robed Bhikkhus oi monks around temple precincts, w~alking meandering streets with beggii~g bowls tucked under their arms or, more dramatically, taking part in social reform or political protest. Even in Japan where the presence of the Buddhist monk is not so visible the visitor cannot help but be awed and inspired by such magnificent monasteries as Daitoku-ji in Kyoto :and Enkaku-ji in Kamakura, or remember being awakened by the deep, gutteral chanting of Zen monks: Moreover, the student of Asian religions is quick to point out that from its inception Buddhism seems to have~ had a "withdrawn" tradition compatible with monasticism. He may even cite the legends surrounding the founder, Siddhartha Gautama, which depict the future Enlightened One renouncing the life~iof the householder in.order to find an ~inswer tO the Problem Of life's.suffering and transience. There are, of course, some difficulties with such easy and facile observations. In particular, it would be erroneous to equate monasticism as it is now seen in Buddhist countries with the quasi-institutional forms of early Indian Buddhism, and it would also be inaccurate to think of the Buddhist monk in any period of history as a recluse'. In regard to the latter, there has been a tendency among some Western scholars to make too sharp a distinction between monk and layman in Bt]ddhism. These scholars postulate that Buddhism is fundamentally a "monkish" religion, at least in its Therawida forms, and this implies for them a group of men who have withdrawn from the world to' pursue the religious vocation. In recent years, however, students of early Buddhism have been interested in,depicting the monastic institution more specifically as part ofits cultural society rather than apart from 'it. One such scholar is Sukumar Dutt whose books, Early BuddhisrMonachism (1924), The Buddha and Five.after Centuries (1955) and Buddhist Monks and Monasteries in .India (1962) have made a great contribution to Indian Buddhist studies. His principal theme seems to be that Indian Buddhism should be viewed not as the practice of .monasticism or as. a cult-sect but as a religion of the people,l Concerning the nature of the monastic institution in India a more detailed examination must be made for which we are particularly indebted to Professor Dutt. At the time Buddhism arosein northern India in the sixth century B.C. there had already developed a tradition of religious truth seekers or homeless wanderers, In the Hindu Brahm~inical tradition they are classed as Sanny~isins (those who have cast off possessions) and are known as the fourth or last of the Four Asramas. Although this class designation was a much later development, in .Upanisadic materials pre-dating Buddhism mention is made of a variety of wandering (Parivr~i-jaka) groups including Sanny~sins as well as Bhikkhus and others. These groups shared certain characteristics which would probably class them as a cult-sect group including an initiation ritual, allegiance to a teacher (Satthh) and his teaching (Dhamma), and subsistence by" begging or alms-seeking as a sign of world-renuncia-" tion. The beginnings of Buddhist monasticism are rooted in the soil of the tradition of these wandering almsmen; consequently, the eremitic monk typical of the earliest 1Sukumar Dutt, Buddhist Monks and Monasteries in India (London: Allen and Unwin, 1962), p. 24. Review for Religious, Volume 31, 1972/4 523 stratum of Buddhism has remained .the highest ideal, especially in. the Therav~ida countries of Ceyloh and Southeast Asia;We can imagine the organizational form of early Buddhism to be something-olike the following: the Buddha after his enlightenment wandered about the area ofnorthern India known as Magadha teachifig the truth he had'disco~)ered at his enlightenment; many were attracted b~ his teaching and became his' disciples; together they formed not an actual group with a particular locus but ai~ idealized community ("Bhikkhu-sangha of the Four Quarters") b~und together by~all~egiance to a common teacher and his Dhamma. The eremitic nature of the "early Buddhist community did not mean that they renounced contact with lay society,:~ On the contrary, the very fact of being almsmen meant they were depeiadent on the lay community for their physical well-being. Above all, the, followers of the Buddha's Dhamma were to seek out'that environment where they~co~ald best pursue their spiritual cultivation. AsP the Van.apattha Sutta 'puts it; monks should "dwell in a forest or ~ui't it, or dwell anywhere in ~i village, a township or a country, according as such dwelling is conducive'to his spiritual cultivation or n~ot.2" ~ The practices of the wanderihg truth-seekers included'one abetting the develop-ment of cenobitic habits, namely, the-three-inonth rain-retreat (X)assh~isa) during th~ monsoon' rains. Because of the difficulty of traveling about at this time congregations of monks wotild come- tbgether in temporary dwellings; perhaps in caves oi" residences donated by wealthy l~ndholders. D~ring this time particular forrhs of collective life graduall3~ emerged including the recital of a confessional of "faith" called the Patimbkkha° reconstructed 'from the P~ili" Dhammap~da as, "Forebearance or Patience is the highest~kind of penance -hnd Nibbana is decl~ted to be the highest. (object) by the -Buddhas - for he is never a mendicant who hurts others and he is not a'Samana who molestS: others. Abstinence~ from all evils, accumulation of all that~is good, and purification of one's own mind - this is the injunction of the Buddhas.''3 Other group cer~monies during~the rain-retreats~must have included initiation into the Bhikkhu-sangha and the Kathinaor presentation 6f new robes at the conclusion of the retreat. This period-~lso saw the b~eginning bf an oral ti'aditi0n in which -" teachings of the MaSter were'-memorized in particular settings and with sufficient hanemonic devices to insure their proper retention. Monastic life at this stage still largely emulated the,'mendicant ideal and ~t the conclusion of the three-month period the Bhikkhus went their own ways. As one might expect, however, what was intended to" be originally on13~ a temporary dwelling became more and more permanent. Thus, the ,h, wisa and ~,rama originally ¯ proposed" for limited use were transformed by degrees4nto year-round residential dwellings. There are various illtistrhtions of this' transformation in the P~li texts such as the distinction between monks with a more or less permanent residence at a particular center-(~,wisik~a) and those who came to reside there only temporarily. This trarisition probably.took place within two hundred years after the decease of ¯ the Buddha. The Bhikkhu-sangha becoming a semi-permanent and permanent establishment, obviously necessitated more elaborate living rules. The Patimokkha, initially a °confession of faith in the' Buddha's Dhamma, gradually' became a set of'rul~s. Eventually th~se were standardized into 227 in the Theravada canon although other 2Majjhima NikS.ya, 17. 3Dutt, Budclhidt Monks, p. 66. 524 Review for Religious, Volume 31, 1972/4 references indicate that earlier lists contained fewer regulations. In sum, the Buddha'st.Truth or Dhamma was now complemented by rules of discipline or Vinaya. As Dutt so succinctly states it, the purpose of this code of discipline ". was ~to unite the Sang,ha on a new basis - not as of old on Dhamma alone and by affirmation and confession of faith in the injunctions (Sasana) of the Dhamma, but on a recoghized and accepted rule and standard of living for monks.''4 The Patimokkha,~while the heart of the monks' discipline, was encased in a body of "law" known as Vinaya. Probably the most impo~rtant a.spect of this law is that the Buddha is made the sole basis of authority. Hence, the Book of Discipline or Vinaya Pitaka contains many rules and regulations which gain the status of law by being promulgated by the Buddha in episodic sequence. With the evolution and elaboration of a unique communal law, the Bhikkhu-sangha became more and more a distinct entity both, in the sense, that it .was dis_tinguished from other Parivr~ijjaka groups such as the Jains and also as a distinct social entity to be afforded the same political protection as other aggregates within the body politic of ancient India. The wandering almsmen were no longer, in fact, the earlier typical follower of the Buddha, nor was the "Bhikkhu-Sangha of the Four Quarters" bound together only by a common faith, a practicable ideal. The Sangha was established as separate and distinct monk-settlements, in large part as a consequence of growth and maturity. Some of th( factors demanding the establish-ment of permanent monasteries included: a probationary period of training before ordination lasting up to ten years; the development of an exegetical and scholastic tradition demanding on-going centers of scholarship ;, and . the continu~ation and development of collective rites and ceremonies,s This did not mean that the mendicant ideal was rejected nor did it mean that this ideal was not practiced by some. However, Buddhism in India prospered in temples ~ and monasteries and continued to exercise a considerable influence in India through such great universities as Naland~i, long after it had been virtually assimilated into non- Buddhist traditions. - The Bhikkhu was the bearer of Buddhism to other parts of Asia - Ceylon and Southeast Asia, Central Asia, China, Korea and Japan. Many diverse forms evolved; yet the monk and monastery in varying manner of cultural dress have never lost their central place. They continue to be the embodiment of the universal truths and ideals of the Buddha and, historically, they have continued as the principal preserver of Buddhist culture. Throughout much of Asia where Buddhism spread the monastery became a massive landholder, engaging ~he monk in many of those very tasks the early Bhikkhus in India had renounced. Yet, at the same time, monasteries degeloped into some of the finest educational institutions in Asia and also afforded quiet retreats where, those who sought.most seriou.sly toemulate the Buddha-ideal practiced various forms of contemplation and meditation. Today in Asia these generalizations are still largely t~.ue. In Southeast Asia, for example, one finds monastic centers which include many ritualistic and cultic functions but which also house Bhikkhu universities and have rows of small cells where the most dedicated monks seek seriously to experience the Truth "seen" by the Buddha. It is.true ttiat the monk is becoming involved in politics (e.g., Vietnam, Ceylon, Burma) and that he is being trained in a variety of community development 4Ibid,, p. 71, 5 lbid,, p. 92. Review for Religious, Volume 31, 1972/4 525 skills (e.g., Thailand); however, it is also true that in some areas there has been renewed interest in the practice~ of Buddhist meditation both among monks and laymen. In Japan the monastic ideai has been continued by various Buddhist sects but-none has been more important than Zen-shu. In Zen some of the themes of Buddhist monasticism as it developed in India underwent additional transforma-tion. In particular, Zen came to stress the~impottance of work and service in the mundane and practical aspects ~f'life. Many students of Zen account for this particular emphasis in Zen as a consequence of the practical attitude of the Chinese mind and draw such distinctions as that of D. T. Suzuki's: "In India the monks Ere mendicants; when they meditate they retire into the quiet corner from worldly Cares; and inasmuch as they ~are supported economically by their secular devotees, they do not propose to work in any menial employment such as Chinese and Japanese monks are used to. ,6 Even though one can hardly, dispute the transforma-tion that Buddhism underwent in China an.d.Japan, this particular distinction is, we believe, overemphasized. Monks in Therav~ida countries also perfqrm manu~il labor such as housekeeping chores around the monastery alth0.ugh w.6rk probably does not have the same degree of "sanctity" Dr. Suzuki claims for Zen Buddhism. It must also be pointed out thai mendicancy is also prac.ticed by Zen monks to a limited extent and still remains one of th~ ideals of the monastic life. Whereas Zen may differ from Therav~ida forms of Buddhism to the degree in which it ac.cepts the mundane world, the centrality of meditation (Zazen) for Zen seems to be a radicalization of the practice of meditation in Theravfida monastic-ism. If the practice of meditation in Therawida monasteries in S. E. Asia were compared with Rinzai Zen monasteries in Japan, one would conclude that meditation in Zen monasticism is both more important and more rigorous. It is also interesting to note that Zazen forms part of the p~:obationary or testing period for the Zen monk, whereas in Theravfida Buddhism the typical monk has probably° practiced little or no meditation. In the first portion of this essay we have attempted to make some generalizations about the foundation of Buddhist monasticism as well as various aspects of monastic life. Important observations have, ind~e~i, been omitted; however, one concluding remark must not be left out. The Buddhist monk and monastery are not qnly important as embodiments of the ideals of Buddhism or as the principal bearers of Buddhist culture. They are of principal religious benefit to the layman both as ~ symbol of an ideal as well as a type of.repository of merit. In Therav~ida countries, for example, the services performed by the layman for the monk are a principal means of earning merit and in Japan the model to which every Zen monk commits himself is that of the compaSSionate Bodhisattva whose mercy (Ka'runfi) extends to all sentient beings. It is~ true, as observers of Asian religions point out, that monasticism and Buddhism go hand in hand; however, neither in its historical development in India nor in its present form in Southeast Asia or Japan, can Buddhist monasticism be thought of simply as a means of withdrawn life for the single-minded pursuit of spiritual goals. Such a picture is true neither to ideal nor historical forms of Buddhist monasticism. 6Essays in Zen Buddhism, First Series (New York: Evergreen, 1961), p. 316.' Review for Re!igious, Volume 31, 1972/4 II A monk is a man who has been called by th~ Holy Spirit to relinquish the cares, desires and ambitions Of other men, and devote his entire - life to seeking God.7 In the Christian tradition the monastic life in all 6"f its varied forms has continually presented itself as the truest response to Jesus' radical demand th'at one break with the "world" - its ~mores, a.ttitudes~ and institutions - and devote himself to God and His kingdom. The d~bate Continues wi{hin the Christian tradition'.as to the righ,tness of this claim¯ There are equally good reasons for assuming that Jesus meant to teach an attitude.of mind and not specific actions bye. means of vivid examples such as his commar~d to the rich young man to "sell all~ that you'possess and give it to the poor" (Mt 19:21). Whatever the present judgment of Biblic~al exegetes a'nd theologians, the early Church was of the firm opinion thai J~sus' word~ were to b~ taken as counse!ing a specific lifestyle which included ch~istity and poveroty - for th~ l~ew, if not for 'the many. " This early Christian asc.,,eticism was practiced within the local community and was a matter of'individual lnltlatwe. Every congregation most l!kely had its virgins, continent males, and dedioated widows who participated in thEsocial and liturgical life as far as their asceticism allo~ved. Their renunciaiion was frequently accom-panied by charitable works and care'of the poor. Some of the sterne'f ascetics b'uilt hermitages" near their rill,ages or lived in abandoned tombs~ off the outskirt~'°of towns. They' continued as part of the comm'unity by w.orking in the fields for hire and using their ~arnings to 6uy food and give alms. Inclusi who were-l~cked. ¯ . o in cells were, of course, dependent upon the Cdmmunity for all heeds. ¯ During the latter half of th6 third cent'ury A. D. a radical altera'ti6n'of the asc6tic ideal took place, with the result that Christian monasticism' was born. Men felt it" was no longer possible to remain within society or the Church and totally to devote themselves to the ascetic ideal. The Desert and not the City "offered a proper environment for the s.truggle for spiritual perfection. I.ncreas~ing numbers of individuals forsook society, farhilie.s, and friends to flee into the desolate deserts of Egypt and elsewhere.o T~h.ey sought solitudd. Thus the ascetic became a monk (monos = alone). The life of these first monks, the'Desert Fathers, focused on'foui"points: the isolation of the hermit cell; severe bodily asceticism, ofte~ile.aving th.e body. met6 skin and bones; striving to attain a state of continuous'prayer and devotion; ahd engagement in work, usually "simple tasks such as plaiting palm leaves and weaving baskets. In all of this the obje~l~'was to reduce bodily needs and the Z'materiality" of human existence, with a consequent enhancement of the '~spifitual" nature of man. The idea of work has playe.d, a constant and important role in Christian monasticism, whethdr eremitic of cenobitic. The early monks had no intention "of-becoming mendicants o~ depend.e*ht~ upon gifts in any wa3~. it was a niatter of pride that they lived I~y~the work of their hands. In ' the 'cenobitic i"cbmm~nities of 7Thomas Merton, The Silent Life (New York: F~rrar, Strahs and Cudahy, 1957), p. vii. ~This portion of the paper ~s particularly indebted to studies by three Benedictine scholars: Jean Leclercq, The Love of Learning and the Desire for God (New York: Fordham University, 1961); Cuthbert Butler, Benedictine Monachism (2nd ed.; London: Longmans, 1924); and David-Knowles, From Pachomius ro Ignatius (Oxford: Clarendon, 1966). See also H. B. Workman, The Evolution o3~ the Monastic ldeal (London: Epw'orth, 1913). ~ Review for Religious, Volum~ 31, 1972/4 527 Pachomius, Basil, and Benedict work continued to have an important rble, both as an ascetical discipline and a~ a~means for- the support of the community. For Basil the operation of schools, orphanages, hospitals, ~and. other institutions of service provided monks the opportunity' to exercise the virtue of charity beyond ttie bounds of the monastic community. 'Today, as in the medieval period', the "work" of Benedictines varies greatly from the manual labor in the'~'fields in which the barliest Benedictines were engaged; it extends to te'aching,omiSsion work, scholarly researclf, work in arts and crafts, or even pastoral care. It is in the area of"work" that ~some of the ambiguity of the monastic, vocation is revealed, In working to support themselves, the desert hermits sought to be independent~ yet they weie dependent upon the very cities from which they had,fled, for there the goods they made were sold. Likewise, the ,."work" of Benedictines often must qarry them beyond the bounds of the monastic .enclosure, an act which.sets up,a tension with the fundamental vow of stability and the intention to flee the world to seek only God in theY"paradise" of the monastery. ~ . 'The new monastic movement shows, several characteristics associated with sect-type movements by sociologists of religion. The founder,of the monasti~ life was~ not Jesus, the founder of the religion. His teachings contain passages which were isolated and interpreted as. calling for the :monastic life, but the man who stands as the "founding father" ~and archetypal monk is St. Antony (2617-356). Athanasius.' Life of St. Antony was decisive, in promoting and shaping the monastic ideal in. East and West.8 At a time when the Church was establishing the.three,fold norm of Scripture, episcopate, and creed we find in the monastic movement an attenuated use of Scrfpture. It is_cited, but in a fragmented~ proof-text manner. Otherwise, it functions very much as a "sacred" object, memorized in.toto as an ascetic act of pious deed; at other times invoked, via the singing of Psalms, as, a charm against the evil demons. The locus of authority was not situated in, a written text and its interpretation. It was, rather, vested in certain charismatic figures: the elder monks of the desert,especially St. Antony. The .~'Fathers" are sources of life and knowledge, Frequently in the Sayings of the Fathers a would-be disciple approaches a master with the request "Speak to me a word; Father, that I may live." .The tradition upon which the monks relied was of their own creation: The Sayings of the Fathers contains sayings and brief anecdotal narratives of the triumphs and tragedies of the monastic vocation.9 Circulating orally, the sayings and narratives embodied the norms of the movement, such as they were, in, a graphic and easily remembered form. Throughout the history of Christian monastic-ism these sayings along with the. eyewitness account of Egyptian monasticism by Palladius (Lausiac History) and the Conferences of Cassian,1 o claiming to represent the Eastern fathers, provided one of the touchstones to which successive .monastic reformers have° referred. In the West the other touchstones were the Rule of St. Benedict and the practices of the "apostolic community" in Jerusalem in. the firSt years as described by the Book 6f the Acts of the Apostles - especially the 8Trans. by Robert T. Meyer, in "Ancient Christian writers," v. 10 (Westminster: Newman, 1950). 9Owen Chadwick, trs., Western Asceticism, "Library of Christian Classics,',' v. 12 (Phila-del1p0hLiaau: sWiaces Htmisitnosrtye, rt,r S19o 5b8y) ,R popb. e1r3t -T1.8 M9 ewyiethr, e"xAcnelclieenntt i Cnthrroidstuiacnti oWn.riters," v. 34 ('Westminster: Newman, 1965). On Cassian, see O. Chadwick, John Cassian (2nd ed.; Cambridge: Cambridge University, 1968). 528 Review for Religious, Volume 31, 1972/4 common sharing of goods. Never in the early period does it seem that Jesus was claimed as an ideal.monk or the direct founder of a monastic community. The eremitic life remains to this day the ideal monastic vocation in the Eastern Church, where monasteries may resemble a conglomerate of individual cells rather than the communal facilities of a Western Benedictine house. Very early in the history of the monastic movement the rigors of isolation and the loneliness of separation were mitigated by the formation of loose and informal communities in the Egyptian desert. Indications are that the first communities were made up of the hermitages of disciples built near the cell of a particularly renowned desert ascetic. The creation of community was incidental in this case. The monks were there $o gain instruction from the master and then set off on their individual quests for spiritual perfection. Nevertheless, the way was paved for a new form of the monastic life, a form in which the individual monk would be isolated in the withdrawn community rather than in personal separation. The monastic enclosure, not the hermit's cell, gradually became the symbol of the aloneness of the monk. It was the aloneness of a community of individuals committed to a life of asceticism, meditation, prayer, work, and finally, committed to obedience to a Rule of life. The first community organized with a rule was that of Pachomius, who had lived as a hermit, but soon realized the benefits, psychic, spiritual, and physical, of a monastic community. The Rule prescribed living conditions, dress, obedience to the abbot, communal worship to be celebrated weekly, and a system of.houses grouping monks following a single trade in a single dwelling. Work continued to be an integral part of the monastic life. The cenobitic form of life was further developed and refined by St. Basil, who like Pachomius had lived as a hermit. He rejected that life as not allowing for o.the practice of Christian charity. He built monasteries near cities so that the monks might serve society through the operation of schools, orphanages, poor relief, and other works of charity. The Basilian Rule dominates the monastic life in the Eastern Church today, with less emphasis on service, to the community. It mitigated the ascetic rigors of the desert ide.al but provided that a monk might, with the consent of his abbot, leave the community to pursue spiritual perfection as a hermit. Today many eastern monasteries have hermit cells attached. In some 'cases the monks leave food for hermits li~,ing in near-by caves. The Rule of St. Benedict is generally accepted as the most perfect presentation of the cenobitic ideal. Originally written only for the 'local monastery of which Benedict was abbot, it gradually became the dominant Rule for monastic life in the Western Church during the Middle Ages. ~While it enjoined the traditional practices of chastity and poverty, the Rule required three explicit vows by the novice upon acceptance by the¯ community:., obedience, stability, and conduct of lifeJ~ Obedience meant obedience to the abbot in all things and to the Rule which laid down the conditions of life in the monastic community. Stability meant that the monk was to remain a member of the local monastic community which he entered upon profession of his vows. Conduct of life meant a continual struggle to acquire virtues and eradicate vices. From the ascetic point of view Benedict's Rule was moderate. Excessive mortification was frowned upon and discipline was focused especially in the idea of obediefice, which was the outer manifestation of true hum1 iIlsietey Bauntlde ro, Bf etnheed ircetinneu Mnocniaactihoisnm ,o Cfh .s IeXl.f-will.12 These latter two attitudes ~,ere the 12Ibid., p. 140. Review for Religious, Volume 31, 1972/4 529 essence of asceticism for Benedict. The roots of the Benedictine monastery were set deep .in the soil of the land upon which it rested. The vow of stability was a major contributing factor, so that the monastic enclosure became an enduring fact of the~ local countryside from generation to generation. Monks were not to wander about constantly seeking ever-more-suitable spiritual or physical environments. The agricultural base of the monastery's life also strengthened this bond with the land. Originally, work in the fields, workshops, and other occupations was meant to make the monastery self-sufficient and independent. Ideally the monastic enclosure encompassed the fields, sheep-runs, mill, orchards, brewery, and all other necessary appurtenances to provide for the brethren, who were to leave the monastery only under extreme circumstances. Dependence upon the land within the feudal structure of Medieval Europe often brought this ideal into .conflict with a far different reality. In light of the obligations which went with the possession: of land, monasteries and parti-cularly abbots often found themselves owing knight service to nobles, administering justice in courts, collecting tolls, and generally participating in the feudal structure as any other land-holder might do. The holdings and consequently the corporate wealth ~of many houses increased due to the pious practice of giving property to monasteries in order to obtain forgiveness of sins and to insure prayers for one's self and family. Central to Benedictine life is the insistence upon the community as the essence of monastic life. The monk enters a community of like-minded men who have been "converted" from the world to monastic life. His life bounded by the enclosure, the monk shares all aspects of his life: meals are eaten in common, worship is in common, and monks sleep ino one large room, with younger monks interspersed among elder brethren. Such a life stands in direct antithesis to the eremitic ideal of the Egyptian desert monks. There are three primary activities: manual labor; celebration of the liturgy; and devotional reading. Benedict considered the liturgy the most important of the three; nothing was to interfere with it, but all activities claimed proportionate shares of the monk's time. Later developments stressed ones of the three at the expense of the others. The abbey of Cluny (tenth century) so extended the length of the liturgical offices that little time was left for anything else, and the function of the Benedictine monk was taken to be that of chanting the liturgy - and in doing this the monk carried out a religious act in6umbent upon all, but impossible to fulfill for many because of other obligations. The monks prayed for all men. The Cluniac monks were free to pray for they had serfs to work in the fields. In.the twelfth century the Cistercians sought to restore the austerity of the primitive Benedictine ideal, reducing the liturgy, adopting a plain style of life and architecture, returning to the practice of labor by the,monks, and isolating the cloister. In urging devotional reading, Benedict planted a seed which grew into a far different' plant than he intended, for Benedictinism has tended to be an erudite monasticism. Benedict meant for his monks to be literate for they had to .read Scripture and the fathers and to participate in the liturgy. But he never envisioned them as scholars: Reading was to be devotional and focused on meditation and personal spirituality. In the cultural chaos accomPanying the decay of Roman institutions after the fifth century monasteries not only were islands of calm in an often turbulent world, they also were the only centers of learning, They preserved Scripture and commented upon it; they also preserved the Latin classics. Monastic devotion to learning made possible the founding.of Western culture upon.the basis 530 Review for Religious, Volume 31, 1972/4 of the literature of classical antiquity in later times. This was no small contribution for the cloistered life to have made to Western civilization. ~ Monks who were missionaries and monks who were scholars bore the burden of Christianizing and of educating Europe during the Carolingian epoch. More recently the Congregation of St. Maur (17th century) produced some of the great ecclesiastical scholars of the period and edited hundreds of ecclesiastical texts. Presently, one thinks of such eminent Benedictine scholars as the late Cuthbert Butler, Jean Leclercq, and David Knowles. They represent vital, personal devotion to the Benedictine ideal and. dedication to scholarship that knows no superior. Thus faLwe have said little of the role of contemplation and meditation in Benedictine life. At times it has been obscured by other "active" endeavors: missionary work, educational enterprises, almshouses, hospitals, farming, and the like. Yet these remain incidental to the primary goal of the monastic vocation, which is the contemplative quest. Benedictine monasticism had .and continues to have a strong contemplative tradition. Yet Benedictine practice has united the "active" life with the "contemplative" life of withdrawn reading, prayer, and meditation in such a way that the Black Monks appear to.be more "active" than contemplative. The best expression of the contemplative life is found .in two twelfth-century reform movements which remain vital orders within the Catholic Church: the Cistercians and Carthusians. Both originated in an upsurge of spiritual renewal during a period which has been characterized as open to new experiments and fresh initiatives. The Cistercians sought to re-establish the strict observance of the Benedictine,Rule, without any of the laxity, amplification of the liturgy, pursuit of secondary aims such as education, or involvement with secular society and government which characterized muchof Benedictine pra6tice in the medieval period. The life was, and is, one of simplicity, frugality, isolation of the monastic enclosure, and dedication to meditation and the contemplative life, set within the context of the common life of the Benedictine Rule. It is within this tradition that the late Thomas Merton followed his vocation. The Carthusians returned to an earlier ideal in their renewal of spirituality. The Carthusian enclosure is called a 'desert' and rightly so, for the Egyptian hermit tradition inspired it. The sides of the cloister are lined with individual hermitages; each monk lives in a small two-storied building with an enclosed garden, a workshop, and ~;alk-way on the.ground floor, and with a cell above for study, sleep,,and private meditation. The Carthusian spends by far the larger part of the day in isolation, working at a trade, praying, reading, or ~vriting. Thrice daily the brethren gather for common worship and on set occasions the community goes for walks in the countryside, gathers for discussion, or.shares a common meal; the isolatiofi of the desert is real, but it is wisely mitigated. Of all the orders of the Catholic Church, Carthusians alone can make the claim to be "never reformed, because never deformed." It is within these monasteries that one finds contempla-tion pursued most fervently within the Christian tradition. The Carthusians, like all monks, engage in work, as individuals and as a community. Earlier we observed that the monastic life now plays an attenuated role in the life. of the Church. One must return to the Middle Ages to find a presence and influence of the monastic vocation~ equal!rig in any way the present state of Buddhism. Nevertheless, the present surge of vitality within Christian monasticism must not be overlooked. Monasticism may be a phenomenon on the fringe, 6ut it is a vital fringe. Thomas Merton and the community of the Abbey of Gethsemanirepresent a renewal of Cistercian spirituality, while the bold experiments in art, architecture, Review for Religious, Volume 31, 1972/4 531 educ~ition, and liturgy at St. John's Abbey, Colleg~ville', Minnesota, demonstrate the vitality of the BenediCtine ideal in several areas. Monastic life" on the European Continent continues to bear ::fruit in education, scholarship, music, and spiritual renewal. One thinks of the leadership ~f Downside Abbey in England; the scholarship at Solesmes arid Beuron, Belgium; the Abbey of La PiErre qui Vire, France, where Benedictines of the 'Primitive Observance combine art ~cholarship with the creative artistic 'c'i'aftsmanship of L 'Atelier du Coeur MeUrtry; and" La Grande Chartreuse, the mother house of the carthu~sian Order, where the silent life of meditation has again~ been'restored. ~ : In our examination of~the .historical roots and some salient features of monastic-ism in Buddhism and Christianity, no attempt has been made to force comparisons. Nevertheless, in examining the historical record impartially one notes some striking, if obvious, similarities. In,,both:,Buddhism and Christianity the monastic life claims to represent an id6al form of .religious commitment~ In Christianity it offers a response to Jesus' call to forsake all for God and His Kingdom; in .Buddhism, the monastic community affords the ideal milieu for pursuing the highest goal, namely, Nirvfina. " ~ In both traditions eremitic and cenobitic form~ of the monastic.life exist. The ,more primitive form of the monatic.life is that of the single individual, isolated in a hermitage (Christianity)or wandering-as ,a mendicant (Buddhism).~An immediate distinction which springs to mind is the differing attitudes toward mendicancy in the early traditions. Buddhist monasticism began as a mendicant order; Christian monasticism in its eremitic and cenobitic forms strongly rejected begging and alms; monks were more likely to give alms and minister to the poor than to be the objects of such a ministry. Only with the advent of an urban economy and the need for a new style of renunciation and apostolic ministry in the twelfth and thirteenth centuries did mendicancy become an expression of poverty - and with that a new form of renunciation was formed in Christianity: the mendicant orders, which have much in common with the monastic orders, but deserve to be distinguished carefully from them as well. The necessity for rules governing the common life of monastic communities led to the development of sets of discipline which, in turn, were partially responsible for the emergence of different monastic orders. Ther~ are certain typological similarities between the degree of tension existing between the monastic commu-nity and the secular world. In neither Christianity nor Buddhism, however, can monasticism be viewed in isolation from its cultural context. On the contrary, in both religions the monastery has been at one point or another in history, a principal bearer of the cultural tradition in which it was enmeshed. The relationship of the ¯ monastery to the broader religious tradition with which it is identified is a complex phenomeflon. However, in both traditions there is a strong tendency to associate the monastic life with the truly religious life. In Buddhism, although some of the earlier scrit3tures (e.g., Thera and Therigathas) testify to the realization of Nirvfina by laymen and women, the monk soon became the religieux par excellence. Also in Indian, Buddhism the monastery came. to represent or be associated with the main stream of the tradition. In ,Christianity there is no exclusive claim to salvation through monastic profession, but in the medieval period the monastic vocation was the only one judged to be "religious"; all other occupations, including that of the 532 Review for Religious, Volume 31, 1972/4 parish.priest, were secular, i.e., involved with the world. The priest, while set apart from the laity by his sacramental powers, was nevertheless one. with them in this particular: neither he nor they had been "converted" from life in the world to life in the monastic habit. It must be said, however, that in Christianity the monastic life continues tO claim superiority in its fidelity to Jesus' message. Both Christian and Buddhist monasticism exhibited certain tendencies associated with sectarian m. ovements at the point of their origin. In both, the inonastic life was integrated into a wider'tradition, with more or less success, thus allowing for diverse expressions of religio~us experience and commitment. It remains true, however, that in Buddhism monasticism has remained to this day a substantial bearer of the core of the tradition. This can be illustrated in many ways, but perhaps it will suffice within the limits of this essay to point out that the archetypical monk for Buddhism is the Buddha himself, whereas for Christianity it.is St. Antony, not Jesus. Although in this study we have examined only the origins and some aspects of ~the, development of monasticism .East and West, our concern is not merely historical. Rather, both implicit and explicit in our study is the value of the vision which inspired the monastic ideal in both Buddhism and Christianity. In this age of rapid, change in which the moral values and religious truths of an earlier day are being challenged and crumbling, there is a strong possibility that the well-spring for religious renewal: will not arise from secular models but from the most "radically" religious. Should this be the case, the precedent of monastic life East and West will offer an important stimulus and suggest patterns for lives of holiness. PROTESTANT AND ECUMENICAL RELIGIOUS LIFE [Editor's note: The following three essays originally appeared in Unit~ chr~tienne, February 1972, and are presented here in English translation with~the kind permtssion of the~editor of Unit~ chrktienne and'of the respective authol's. Specific page references to the issue of Unit~ chr~tienne will be given at the beginning of each essay. The English translation of the threat essays was done by R. F. Smith, S.J., of the.~Department bf Historical Theology; D~vinity School of St. Louis University; 220 North Spring Avenue; St. Louis, Missouri.] THE SISTERS DEACONESSES OF REUILLY By Sister Elizabeth~, Deaconess of. Reuilly 4, [This article appeared on pages 30-40 of Unit~ chr~tienne, February 1972. Sister Elizabeth's Address is: 95, rue de Reuilly; 75 Paris 12, France. I ~ The Community of the Deaconesses of Reuilly came into ex.ist.ence in P.aris in 1841. The Community was born as a small thing, but its date deserves to-be remembered because it represented the first attempt at a renewal of ~om. munit3~ life in French Protestantism. The beginnings of this foundation were not able to flc;urish perfectly in the nineteenth century, for the centu~ was too deeply haark6d " by confessional tensions. But with' the ecumenical movement, there cam~ a mbre favorable time. In its deep attachment to.its origins, the Community is untiringly seeking in its origins the meamng of its calling and the secret'of the renewals which pr.epare, and hasten "the coming of the kingdom of ~God." THE ORIGINS The historical events in which the birth of Reuilly is inscribed were (1) essentially, the religious Awakening at the beginning" of the century and (2) secondarily, the social crisis opened by the'industrial era. The spiritual motivations that were involved were (1) an ardent thi~rsting for holiness anda consecrated life and (2) a vision of the Church structured by obedience. Intertwined with all these were the providential circumstances in which the hand of God could be seen=The vocation of the founders (Antoine Vermeil and Caroline Malvesin), their meeting, their mutual accord, the astonishing receptivity of the evangelical Parisian milieu, the finding oi~a favorable implantation site in the midst of the workers' section, the first apostolate of the sisters in the service of women who had just left prison. ¯ The Awakening" ., As Pastor G.Lagny ha's clearly shown,1 the Awakening which aroused.Protestant-ism at the beginning of the nineteenth century was a part of the general movement of Christian renewal which vivified the entire Church - and in a special inanner French Catholicism as it emerged from the trials of the Revolution and the Wars of the Empire. What came forth' was a religion of,the heart in reaction to the rationalism of the Century of the Enlightenment - a religion touched by an: affectivity that romanticism might make suspect, but it was full of spontaneity and warmth and rich in works of all kinds and in innumerable sacrificeS, It was an authentic movemenVof the Spirit. '° 1 In his 1958 work Le R~veil de 1830 ~ Paris et les origines des Diaconesses de Reuilly. "534 Review for Religious,,Volume 31, 1972/4 For the Protestant Awakening historians give a precise date and place 6f origin: 1817 in Geneva with roots, however, going back into the 18th century. If th~ Awakening was begun in Geneva by Robert Haldane, a Metho'di's~ from S6otland, the t~rrain had been prepared by a small Moravian community which had been frequented ,by theological-students. Thus it was that at the origins of the ~w°akening, are found the~ Methodists, those incomparable evangelizers, and the eMoravians,-apostles of the common life and precursors of Christian unity. -- . A native of Nimes and Sprung from old Huguen.ot ~tock, Antoine Vermeil (born in 1799) was a student at Geneva during the years of the Awakening; and his piety was deeply affected by it. Having become pastor, his resolutely evangelical faith was joined to a grefft love of the Reformed Church. For sixteen years at Bordeauxhe 'showed himself gifted in preaching, in teaching, in the care of souls as well as in the coordination of multiple apostolic and charitable activities. In the latter, however, he lamented a lack - the absence "of Sisters of Charity who do so,much good in the Roman Church.''2 Accordingly, there formed in him the idea of one day restoring in the Churches of the Reform "fe'mi]aine religibus orders.'~ Caroline Malvesin was born at Marseilles in 1806. From her childhood her hbfirt ~vas drawn to" the poor and tb children!As an adolesCent, she drear~ed of involving - ~her friends in a life entirely consecrated to God in the service, of~ thos~ who s,uffered most'.'Bnuott h°i"n g" m '" P r:ote'stant"i s.m. corresponded to her asp~: r"atlons." I't "was very ° sad," ~he s.aid,, " t o see no way of entering the service of the Lord." "Since my twentieth year I regretted nothing more than the fact of not being able.to with what joy I would have submitted myself to a rule, to a Christia'n discipline." Later as a teacher at Bordeaux,)Caroline was linked in deep friendship'to Fas[br Vermeil. In 1839 under the influence of the preaching of the great apostle Adolphe Monod, her Christian life was totally renewed. The breath of the Awakening touched her.:The peace she had-.Iong desired at last filled her, soul with a joy and a power that she had not previously experienced. The Holy Spirit rekindled in her j'the ,need to consecrate herself entirely to. the service of the Lord." This need ;'devohred her.". . A Thirst for Consecration ,, In the 4th century when the Roman Empire was at peace, monasticism had appeared spontaneously as a sort of substitution for martyrdom°.'Verme.il did not hesitate to invoke the same argument in favor of a rebirth of religious life in French Protestantism of the 19th century:~ "For three centuries the agitations of the Church under the cross were able to satisfy these needs of the heart and of the expansive faith which seeks self-immolation and sacrifice; but today it is'necessary to open another outlet for them.''3 In the absence of such an outlet, many souls " "will be led toask of other sources the means to satisfy their:.thirst" (that is, they would be attracted to Roman Catholicism)~ -, At the same time the missionary impulse offered possibilities of herbic commit: ment to.Christians in love with the Absolute. Caroline Malvesin introspected herself on this point but found that her calling lay elsewhere: "Reflecting on the pressing needs of our own people, it seemed to me that the good needing to be done was Expressions taken from the founders in their own language are placed within quotation marks; the expressions are ta keii from their corresponce and from a number of brochures." Brochure distrtbuted July 30, 1841. Review for Religious, Volume 31, 1972/4 535 just as great around us. ; I believe that each of us has his own interior intimation which leads him to recognize the work fitted to himself." Then this cry sprang from l~er: "For myself, I feel that my work will be to strive~by the gra~e of the Lor-d to hasten that blessed moment when there will be but one flock guided by one shepherd." A Vision of an Obedience-structureed Church At that time the Reformed Church oflFrance, which had remained united during the persecution, wa~ threatened with divisions. Deprived by the State of its national synod,:it lacked a center of authority, The separation between the Reformed and the Lutherans (essentially a regional reality'except in Paris) was not the cause. Rather, the real divisions were at the very heart of the Church. On the .level of dogma a gap had opened up and.hostilities existed between the liberal and the "orthodox" tendencies. And on the ecclesiologi-cal level the partisans of free churches (that is, separated from the State) were opposed to Christians who remained devoted to the "national" Church. And almos~ everywhere Methodists were opening their "chapels" under the shadow of the large church buildings. During 1840 Vermeil, a man of peace, was called to Paris in the hope that hl would be a conciliator. Once he had arrived, he was alarmed by the seriousness of the evil. It was then that he had the spiritual intuition that then began to come to realization. What was lacking to such a degree in Protestantism - each one's renunciation of his own will, the sense of authority in the Church, fraternal love - could be incarnated in the feminine order which he had been thinking about for a long time. "But in order that the goal be attained, there would have to be a vow of entire obedience." The "evangelical sisters of charity,!' animated by a spirit of openness, would pertain to all the Reformed communions (a truly ecumenical community before the word was even used) and would thereby be in the midst oL the divisions of the Church a leaven of unity and of a life hidden in Christ,- He wrote at once to his spiritual daughter, the humble teacher at Bordeaux. His ideas evoked a profound response in Caroline Malvesin. From this time on there began an ardent correspondence between the future founders.4 Animated by a genuine spirit of prayer, a sense of disappointment with regard to her own Church led Sister Malvesin to the vision of the Church of Christ in its totality and awakened her to the scandal of the division in the Church universal: "The .Roman Church has disfigured Christianity. but the Reform has also disfigured Christianity." "The more I, think of that project, the more I love it. I love it because of the great deeds that the Lord can grant us to do but al~o and above all because it is a step toward the fusion of the. Churches~ This is a gospel-authorized work that Protestantism has neglected.In applying oneself in a Christian way to the matter, it musf~be-acknowledged that the branches of the trees have been cut off too short and that thereby the traveler has been deprived of salutary fruits and of a greater amount of shade . will the time come when we will not use the words 'Protestants,' 'Catholics,' except to give thanks to the Lord that they no longer exist; when will the time come when the great Christian family will quench its thirst at the source of living water which springs up into life eternal?" 422 letters from February 6 to August 31 1841. 536 Review for Religious, Volume 31, 1972/4 The Community Beyo~d a sympathetic reference to the "Sisters of Charity" and to the term deaconess borrowed from Biblical vocabulary (Rom 16:1), our founders borrowed nothing. They seem to have been ignorant of the patristic traditions, and they purposely kept away from Catholic sources in the supposition that they were blemished with errors and abuses. They intended to "have no other b~se than the gospel, no other foundation than Christ." Yet, remarkably, by a soft'of spiritual instinct they rediscovered the principles of traditional religious life: - Entire consecration of self to God by union with Christ." "Our Center is the One from whom comes the light; the Center of our captured wills is the Master. May each member derive her life from Jesus alone, her love from Jesus alone, her humility, her contentment, her renunciation, her abnegation, her spirit of sacrifice frorfi Jesus alone!" (Sister Malvesin, Letter to the Community, December 31, 1868). - .4 life of prayer: "My house will be called a house of prayer" was the text chosen by Antoine Vermeil when he opened the sisters' chapel.where twice a day the community would come together for praise and adoration. ~ " - .4 solemn commitment binding one to the service of the Lord)"My sister, do you ~feel penetrated by such a gratitude to God our Savior who has redeemed us at so large a cost that you are unshakably determined to consecrate to Him in the service of the Deaconesses that body and spirit of yours which belong to Him?" (textused from 1884). - Community: The vow of obedience grouped the community around the~sister superior. It included the stages 'of sister-aspirant and'of sister-n~vice before the attainment of the consecration as sister-deaconess. All remuneratiohs were for common use to be shared according to the needs of each. ~ '- "Evangelical poverty"." Antoine Vermeil gave the~ sisters as their rule the apostolic precept: "As long as we have food and clothing, let us be content with that" (! Tim 6:8). - The vision of unity: This vision was to make the community a demonstration of a reality which the Churches still needed. There wa~; however, one hesitation, and this in connection with lifelong consecrated celibacy which seemed too contrary to Protestant principles (though this was taken for granted rather than stated). The commitment of the sisters would be simply for two years and would be renewable indefinitely for the same term. Early Achievements, " Although, as we have seen, Sister Malvesin and Pastor Vermeil were preoccupied with the Situation of the Chuich, they were also tormented by the miseries in society at large. Their charity led them to~meet these miseries on all fronts, o ~ The first' act of the community, and this on the'very of day of its foundation, was the opening on the rue des 3-Sabres of a shelter for women leaving prison. (This was a consequence of the visit to Paris of Elizabeth Fry, the Quaker mystic and apostle to prisons:) Thereafter the sisters began to seek' out the. poor who were numerous in the sector of Faubourg Saint-Antoine. The condition of the children- moral debase-ment~ and physiological misery - moved them deeply. They rented two places to take care of them - one for young girls in moral danger, the other for tubercular children. Sick adults also received the compassion of the sisters, and they opened for them an infirmary with eight beds. Review for Religious, Volume 31, 1972/4 537 In 1844 a large piece of property v~as found on the rue de Reuilly. The shelter (supplemented by a section for adolescents), the two projects for.children, and the infirmary were easily accommodated there. And it was also possible for Sister Malvesin to realize there the educational work which she .had cherished in her heart. She opened the first school for mothers in the sector, the first Protestant primary school, and the first nursery. But her zeal did not stop with this. After the primary school, there was need for an apprenticehood center for young girls, evening courses in reading and writing for women, and an open library for the workers. The work of evangelizatio0 was also pursued in the sector e.specia!ly by means of a Sunday School which, brought together 150 children while Pastor Vermeil organized public gatherings. Soon the first sisters were asked for by the Province. Th~ey went, alone or in small groups, to take charge of orphanages, o~f hospitals, and of old age homes. All of this was undertaken in the Course of the first six years. One may regret this intense activity on the grounds that it compromised the formation of .the first novices and the deepening of the newborn community in prayer and in the religious life. As it turned out, the life of the community was not sufficient to justify the existence of the sisters-deaconesses,, their strange dress, and their "convent" on the rue de Reuilly. As far as Protestant opi.nion was concerned (an opinion that raged over the matter for the ten years from 18,46 to 1856), both liberal and conservative Pr,otestants found in this unwanted group a point of unexpected accord. TODAY- AND TOMORROW Because of the badly prepared Protestant milieu, during the first hundred years of the existence of the community, the aspect of religious life was deliberately played down, and this by the founders themselves in the trouble and sorrow of their consciences. Christian service was giv.en priority over the service of praise and over the building up of the ecumenical Body. But there always remained a number of living realities: - entire consecration of self to God, - the authority of the sister superior, and - a strong feeling of attachment to the spiritual family of Reuilly. And these were to be sufficient supports for the renewal actually going on at the present time.s In the years of the Second World War there came a new g~neration which, e~,en if it was not numerous at the beginning, was deeply desirous of communitarian life." And without downgrading social effectiveness or apostolic zeal, the yearning .for prayer grew. The ecumenical vision that had been lost for such a long time was recovered - and with the greatest joy. The restudying of the documents of its origins (especially the letters exchanged during the prefoundation period) en-couraged the Community to take up anew on its own responsibility the project of religious lif6 that had been insufficiently realized in the past. The appearance in contemporary Protestantism of cenobitic communities (Taiz6, Grand~hamp) was an immense encouragement. Finally - a~d this was a capital point - the theological renewal during the period 5This idea, along with a number of others, has been taken from the paper, La Communaui~ de Reuilly ~ la d~couverte de sa source monastique, presented to the Faculty of Theology of Strasbourg on March 17, 1966, by Sister Marie-Madeleine Handy, Sister of Reuilly. ~ 538 Review for Religious, Volume 31, 1972/4 was'favorable ~6 communitarian qifd and provided it for the first time within 'the framework of Reformed doctrine a sufficient foundatiom The Theological Foundation Theological 'vigor was wanting in the°religious movement of the"19th century, centered as it was on" the sentiments 0fthe believer and on the needs of mankind. The great wave of the'Awakening which' urged so many women to an eritire consecration of themselves to God in celibacy and in ~ommunitarian life did not find in Europe thesuppgrt of a theology capable ofhnderpinning the life. Orily the Anglicans, nourished by the fathers of the Ctiurch, knew how to~ compose such a theology. The 20th century, on the other hand, recovered the vision of one Church, of the Church as the Body o~" Christ the members of ~,,hich, being organically bonded together, are in mutual intercommunion. Accordingly, this theological renewal along with the liturgical renewal and the ecumenical movemedt favored the blossoming of community life. The little'book of Dietrich Bonhoeffer,Life Together, published at the end of the war, opened the way'~o a gre~t deal of reflection. Karl Barth recognized the place in the Church of regular communities alongside parish communities. Then there came the writings 'of Taiz~ and - less known but important for Reuilly - the thought of Louis Dali~re whose charismatic ecclesiology is completely oriented to the nearness of the kingdom of love and of the return of Christ. Theology restored baptism to the center .of all Christian life since it unites us to Christ. Accordingly, holiness no longer appeared a-s bound to the religious life as such but rather to the vow of baptism included in it; and the same could be said of the apostolate. God is the sovereign of His callings; His freedom differentiates them as it pleases; nevertheless, baptism assigns each Christian the same goal - holiness - and the same demand - witnessing. On the common basis of baptism, w~e ciar~d to reaffirm in all their plenitude the three commitments which traditionally have formed religious life' the communalty of goods, consecrated celibacy, and the acceptgnce of authority. The Community as a member of the Church is configured to the Church's image: Christocentric prayer, the sanctificatioi~ of time, unity in love, organic cohesion, dynam!sm of the Spirit, openness to the world in a great diversity of services. The theological movement in this period of the 20th century opened before us the .largest perspectives. : ° The community The essential has been said; t'he only thing left is to live it! T~o reestablish the contemplative dimension of our vocation and to restore integral community life have been our primary obJective~s; and thereby a,. new hierarchy of values became necessary. Through the adoption for daily prayer of the Office of Taiz6, the sisters entered into contact with the treasures of the universal Church and discovered the beauty of the liturgical year. A third time of common prayer was begun in the middle of the day; the Last SUpper memorial became frequent; more time was given to s~iritual retreat and to meditation on the word of God. All ~this was not easy to accomplish. And for most of us, engaged as we are in demanding works, there'is still' a searchihg for a balanc6 in the "mixed" life where Review for Religious, Volume 31, 19~72/4, 5,39~ the Divine Office and the service of the Church are the.,two aspects of the si.ngle service of God. Similarly, we have come to a better understanding of the sl~irit~al dim'ensions of the common life: "We do nbi enter community in ardor to have companionship but in order to give ourselves entirely to God. Before everything el.se the framework of common,life should help us to perseverance in interiori.ty. In place of sa.crificing.the values of communita*rian life in the name ,of the aposti~late, we realize that the radiating ~power of our service depends on the truth~and the love lived among us", (Sister Madeleine-Marie). o ~ .Daily encounter, revision of life, sharing, reflection t'ogether, ~study - it was neces~sary to find time for, all of these. It was also necessary to cease all niggardliness in the matter of the formation of the you~ng members; so too was it necessary tO reeducate the older members by continued religious, apostolic, or professional formation. But this, I think,_is the story of all the active congrega~tions of~our day. But there remains the necessity of, men~tioning matters that were problems peculiar to us. First of all, in the course of the last twenty years the com. munity of Reuilly has gradually~ separated its own identity from that of the works and institutions in which the sisters exercise ih~ apostolate. Moreover,. our statutes have been revised - still, however, imperfec.tly. Furthermore, we have choffen a qgllege of twelve sisters ~ with constant reference to the sister sup.erior.-7~.an.,d .have begun having assemblies of the community. Finally, we have devote._d the~ gre]tes~t attention to the formation of our novices; and we hav~ ~refashione~i- our liturgy, of consecration and the commitments theinselves in order tha~t ,t, ii~ey.may better express the truth of what we are. But we have not finished ali'ihis;.~'and this internal history of ours - always needing'to be reconsidered and never finished - is full'of meaning especially for those of us who are engaged in it. ~ Apostqli.c Commitment. It is a commonplace to remark t'hat we are living in ~a ti~ae of profoiand "change both iq the Church and in the world.,The present is po longer a'fixed thing but in total flux. We could speak of our apostolic engagement by enumerating its concretizations: hospitals, schools, homes for the aged,, parishes, byotherhoods, ov[rseas apbstolate, ecumenism, spiritual retreats, hostels, and so forth. Also we could justify our longstand!ng forms of the apostolate and the reasons for our new forms. But in reality we - like the rest of the Church - are m search of a new spirit. We" are in-progress, not knowing if our life's movement will succeed in one e~ndeavor and be frustrated in an.other. It is clear that in the works that were previously~ famil!.al but W.hich have now. become, in however small a way, true public services, the insertion o~" our~ sisters into the midst of numerous lay workers and the mode of the sisters' presence to'~ those whom they se rye there is in the process of thoroughgoing chg~ge. Wha~ is'the Christian character of such works and how should our witnessing be expressed in. them? Can the gospel _still pass muster and can it still transform a determined institutional milieu? Should the status of the sisters ev9lve towards, salaried. positions? These are difficult and profound problems for which a-solution can be reached only by spirits who are courageously.inve.ntive and, while ~ot losing their own identity, respectful of the vocation of each member of such works: sisters, lay ~.pe.r.sons,, technicians, Christians, agnostics. Is it possible o to attempt~ a common 540 Review for Religious, Volume 31, 1972/4 project which-goes beyond the religious community without weakening the community and without denying the values that are proper to it? Will we receive the faith that moves such mountains, will we have enough love and enough humility? More than any other age, ours has need of stable places, houses, structures; do we "still know how to provide them? 'In parish work'as well as in the brotherhood apostolate, the position of the sisters it les~ complex and l~ss ambiguous. Parishes expect catechetical witnessing~ contemplative prayer and intercession can flower in the brotherhoods, These ministries are all openness, friendship, approach to people in their daily preoccupa-tions. Doubtless, however, these too pr~esent their own problems 6f insertion and of adaptation. The reasons for the sisters to be in a given milieu and the way of living the gospel there are questions that it is always necessary to ask. Beyond all others, the' real problem is always that of the gospel. How can the gospel be commuhicated to the people of our time? H6w can new modes of communicati6n be found without downgrading the word and without lessening charitable ~,ork? For a long time already the Community has been asking these que~stions. It is now fifteen years since we began our first attempts at "liturgical plays" for the celebration of great feastdays. It was with. astonishment thaVwe have seen our chapel filled with known and unknown friends. Then it became necessary to answer the appeals that °~ame from outside - from Paris or provincial parishes; in'these cases we have presented a cycle of eight days or more, thereby participating in ph~'bchial renewal and in evangelization. Finally, our modest plays as well as our audio-visual "montages" of various kinds became the messengers of our ecumenical devotion: the crypt of the Church of St. Eloi was made available to us for a greater reception of the people of the sector; Catholics included. Singing - it had begun among ourselves - made its appearance along with the accompanying instrumentation. These last summers there have been experiences in camping. In the evening there was much singing of all types together with short montages occasioned by a text of the gospel. We tried mixed teams of sistet:s and young people. The participation of the people gave us a joyous surprise as did the seriousness of their attention. "To ~hare the gospel" is one of the profound needs of our time. But perhaps even more u~'gent is the need to relearn how to pray, to rediscover.the contemplativ~ dimension without which there is no Christian life. Once it had 6ecor6e' aware of its new hierarchy of values, the Community of Reuilly wanted to share with others the grace that had been given it?'A number of room~ were furnished for the reception of persons for a spiritual retreat': Then we began to cherish an important project which was first supported by our prayer and then~ realized in September 1970: the opening at Versailles (rue Porte-de-Buc) of a house of prayer situa'~ed ~in the calm of~a beautiful park and open to receive retreatants, either.individually or in groups. We do not have a "frozen" program on the way of making a retreat; we have learned that fo~ those who come we must be an "open" community. The important thing is that each retreatant be familiarized with the particular realities of the community and .that he have ~he possibility to live with it its lifeof daily praise. Versailles will also be a special place for ecumenical dialogue. And finally for the Communit3~ itself it is the occasion of the spiritual regrounding so necessary for active sisters. Not'~verything has been said here for the Spirit is alwa~ys pushing the Church and o Review for Religious, Volume 31, 1972/4 541 communities in spite of their weakness. One last thing, howeve~r, should be sai~ about our commitment to the Third World. For the last ten years there has been a modest brotherhood in Algeria. We are present in Dahomey where we have two sisters in the ,structure of the Common Apostolic Action (an interconfessional and interracial team). In the Fon territo~ of the country and inca fully animistic background wd have an urgent and enormous medical work tl~at must be accomplished with the barest of resources. In Cameroun there has been begun a small African community at Makak; a!ready there are two novices; a community house is under construction. These are small beginnings but they are also the objects of a great hope. Sister,Malvesin in her vision of the tree (letter of February 24, 1~41), whici~ she often appealed to, foresaw a community that was both perfectly achieved (strong trunk enrooted in Christ)" and at the same t.ime.totally ope~n to the~world (many branches attesting the vitality of the $runk). The, dynamism of her vision has not been exhausted. God grant that it will always arouse the renewals that are necessary in the continuity of the Spirit. THE ORDO PACIS By Sisters ofthe Ordo Paeis [This article appeared on pages 41-48 9f Unit~ chr~tienne, February 19"/2. The address of the principal house of the Ordo Pacis: Celia St. Hildegard; Koppel 55 11;D-2 Hamburg l;West Germany.] A Com.munity "under the Peace of Christ" ° ~ Among the evangelical religious orders, our Evangelische Schwesterrischaft O,r.do Pacis [Evangelical Sisterhood of the Order.of Peace] represents ~ somewhat special type since our communit3; include~ women in every state of life: Married sisters live in their families; some celibate sisters live al6ne; and there are some sisters who live in community and form as.is said today, "a community." We are not very numer6us - actually only twenty-four sisters; the community has its residence,- the Celia Saint-Hildegard [Cell of St. Hildegard], in Hamburg; the rest of thesisters live throughout the rest of Germany. The foundation of our sisterhood b.y the consecration of its first eight sister~ took plac~e in 1953 after long years of preparation. From around 1930 the idea of sucha community was formed in the minds of some membe.rs_ of ~the Eva, ngelische Michaelsbruderschaft (founded in 1931 and now having fiv~ hundred brothers but without community life) as well as in the minds, of a group of women eage[ to commit themselves in the Church; but °the idea did not then comd to realization. After the Second World War some of the women made recofitact~ith e~ch other as well,as contact with other women; they intentionally went out to women of~'all states=the married, widows, celibates, deaconesses. This group changed its composition greatly in the course of time; and it also became more and more independent of the Evangelische Michaelsbruders~haft. Over a period of some years the group began to ask itself whether it should respond to a special calling, from God for the foundation of a sisterhood which Would include besides the states of. life already represented in the,.group (m, arried and celibate) the state of a sister committed, to communitarian life. To our knowledge 542 R~view for Religious, 'Volume 31, 1972/4 there was not then ~ind isnot now any other Protestffnt community"which includes Women of all states as full members. This group of women met together.each year for a few days of retreat in order to seek the answer to their self-question in common prayer and in Bible~stud~ together. Two Bible texts,' especially, ~were essential for their consideration'. First, there was the encounter of the two worhen, Mary and Elizabe'th, called by'God to be the im~ige and the type~of every encounter in which Christ is°the center. Secondly, thEre':was th~ appearance Of the Resurrected Christ on.Easter night in the midst of ,.His~Disdiples and with the salutation "Peace" on His:lips. The peace of Christ was to become the determining factbr in the life of each sister as well" as in the life of the small corfimunity that was eventually constituted,at Hamburg in 1956. The peace of Christ is the gift Of the,Resurrected One which we receive in order to give it tO the world in the place we are at -, in our families, in our professions, in any new work that may be undertakeh. The peac~ of Christ is the reality which unites us even though~ we live in very different circumstances and with very.different missions; this is why we have dared to take for our sisterhood .the name of the Order of Peace. We realize that we are only beginners; we have not yet a formulated rule; we are trying to live out only a few fundamental, convictions. The essential thing is that each of us be in reality an "instrument o~" the peace of Christ" as should the sisterhood as a whole. We are c0nvincedl~hat our vocation is this: The peace that has been entrusted to our community. (Naturally, we know that this peace is also entrusted to each Christian' and to the entire Church.) In order for us to actually be an-instrume'nt of peace'in the world and qn complete solidarity with the perso.ns with whom we live and work (our families, our parishes), we have thought it essential that women of all states and of all backgrounds .shou, ld be joined in a single sisterhood with sisters who ~: commit themselves to c~qmm.unity life in order to be perfectly atthe, disposal of God/We have m~any difficulties: The great differences in the life situation of each of the sisters; the considerable disiances that separate us; theJack of time and energy that affects us each day; the temptation we all have to live an isolated vocation; the temptation to see a differhrice of quality between the group of sisters committed to commumty hfe and those who remain in their civil sta~. To' live our common vocation in, spite of all these difficulties requires immense efforts; and we will attempt to describe these in the following paragraphs. First of 'all*, there is the matter of the i~rayer in which'.we live our common vocation. It is prayer that is made each day; it finds its sou'[cd both in a daily meditation on" a pas~.ag.e of the gospel (ordinarily the same passage° for all) and in the various li(e situations of the day that are gwen to tis by God. In this inatter we have learried':and ~are still learning a~great deal~.from the Churches and the ~coinmunities of "the othe{ great ~onfessions'~ and ~for this we are deeply grateful. However, our life in prayer-, our daily life "underthe peace" is basically a most delicate thing to~ describe; we have, however: risked such a description in the second part of this article, always fearful, however, of using expressions,that are too strong for the initial small experiences that we have had up to !he' present. Another part of the'" realization of our dommon .vocation consists i-n the relationship of ehch sister with the entirety of'our sisterhood. Take, for example, the relationship ~with :the sister who directs our sisterhood, who indicates the way along which the sisterhood should advance together, and who makes the de~isions which should correspond to our common goal. It is absolut'ely necessary for her Review for Religious, Volume 31, 1972/4 543 ministry that each sister keep her informed of her experiences (both positive and negative) under the sign of peace; each.sister must give the~ director full. trust as well as full obedience. Because of the great distances between us, for most of us this is done by writing or, at times, by telephone. Still another consideration is the special relationship between each sister and another sister, an adviser, appointed for the purpose. This sister-adviser should be closer (not in the sense, of friendship) than the other .sisters and should .represent to the sister the totality of the sisterhood in a simple and concrete manner. It is useful for the sister-adviser to live in the same region (to facilitate visits), to live in the same state of life, and to be more,oor_less of the same generation (to better understand the problems and the situation.of the sister-advisee). But none of these are indispensable. And it is always necessary to make the effort to really break up in ourselves the tendency to ,individualism, to open oursel~,es, to make ourselves "transparent," if we are to realize our common vocation on this adviser-advisee level. Besides the above, each sister sends every year.an account of herself to the spiritual father of our sisterho~od. This is to be an expression, of our common vocation, for what we give an account of is the gift which has been entrusted to us in common.And it should be noted,that the spiritual father of our sisterhood has the role of spiritual and theological counselor~ o_f the community in general and in particular of the sister who directs the sisterhood.,, It is he who conducts the liturgical services at our reunions; and he is also the spiritual director of some of us (since it is often difficult to find one).~ As was the case before the foundation of our sisterhood in 1953, our journey together is marked by the yearly reunion of all the sisters for ~lays of retreat and for days of reflection. The thrust that pushes us forward is to be found in a special way in these reunions, in the Bible study during, the days of retreat, in the celebration of the Eucharist, and in prayer. But, as must be clear, there are many forces which weaken this thrust and which, tempt us to.r.eo~ain where we are instead of advancing forward. A. brief mention should be given to the small community of the Celia Sair~t- Hildegard at Hamburg. The Celia is not our center, but it is an essential part of our sisterhood. The sisters of the community arg committed to a life of celiba.cy lived in a communalty of goods and in the acceptance of authority. Their residence is expected to be a place of prayer, that is, the rhythm of the day is marked by common Offices and by the personal prayer of each sister. The re.sidence has its doors open in two directions: to leave and to enter. Some of the sisters engage in a profession as an expression of real solidarity with the entire world (as well as to provide for the material existence of the community). At the same time the Celia is open to all those who wish to come there. It has a number of rooms available for those who come. And people do come - to pray, to recollect themselves, to rest, to find someone to listen to them, to share in our joy or in our frustrations, to make a retreat (alone or in small groups), to participate in an Office, to take a quick snack; they come for a few hours or a few days depending on the needs and opportunities of each °one. In short, they come to us to enter into the movement of peace which has been given to us to give to others. Prayer and Life in the Peace of C- hrist ~ "The peace of God is with us.'His peace is up6n the earth." This is the ending of all our Offices; and in it in a very concise way is summarized 544 Review for Religious, Volume 31, 1972/4 the manner in'which we seek to respond to the reality of the peace of Christ. The resurrected One said to His Disciples: "Peace to you!" (Jn 20: 19). What He meant by this salutation was a reality which would henceforth determine their life and the life of the Church. In the gift of His peace the resurrected Lord gave us reconciliation with God, the salvation that envelops each man, all mankind, the entire universe. The peace is "the normal situation of the new creation" (Foerster). Understood correctly, the peace of Christ is not primarily an ideal and harmonious state of the individual; its purpose is not merely the isolated individual. Rather the peace is first of all a "collective grace" (Comblin) which Christ gives to His Disciples as a community and which they as a community ought to receive and let be operative. Peace, salvation, life - this is the gift of the resurrected One with which He sends His followers to the points where there is no peace, no salvation, no order. This is done so that the real victory of the Resurrection might be believed, be witnessed to, and transmitted to the world. In this sense the entire Church is a community under the peace of Christ. It is precisely for this reason that it is legitimate for the Church to contain within itself '~orders of the peace" ~- communities which expressly keep themselves at the disposition bf this peace, thereby grasping and realizing their own particular vocation. In the same way there are other communities (for example, those of Taiz6 and of Grandchamp) who place themselves at tl~e disposition of the gift of unity. To believe in and to give witness to the peace ot~ Christ (that is to say, to give concrete expression to this peace in our world) does not mean to propose purposes of this world (for example, the suppression of war) nor to set in motion impressive activities With regard to some sort of "program for peace." This would be to reverse the order of things. Peace in the Biblical sense is a matter that belongs to God; He it is who leads it to His own end, and to Him is reserved its "program." But He wills in an absolute way to use us as His "instruments." It is a question, then, of ourselve~ as a community in the midst of the world being completely available to the peace of Christ which is itself the real objective force "which Changes the world, society, the order of things" (Comblin). It is necessary for us to be available for that peace of Christ which is a universal force, which excludes no human being from salvation, and which leads all to become one without erasing multiplicity. Finally, we must be available to that peace of Christ which is directed toward the coming of the' Lord and toward the achievement of that new creation in the dawn of which we are ourselves living. These are brave words, given the Church as it exists in the world today, given our small sisterhood, and given the nature of each of the sisterhood's members. But this corresponds to God's way of acting which will always remain for us a paradox: God brings to the world His message and His reality by the "poor and the little"; His victories are not in any evident way linked to human possibilities. We sisters are only beginners in the discovery of the dimensions of our vocation under the peace, and all the more so when it is question of turning our knowledge into obedient action. It is as such beginners that we now try to say simply here how we in our community attempt to make room for the peace of Christ. The realization of the peace of Christ is done first of all in prayer understood in the wide sense of the word. For in prayer God is the center and His action is essential. Prayer is the place of encounter with Christ; it is in prayer that we receive His gifts; it is in prayer that our mission is always renewed; and iris in prayer that we ~nd the power for a renewed obedience. For this reason it is essential that we always penetrate more deeply into a life of prayer. Review for Religious, Volume 31, 1972/4 545 This means for us the following: living by the Church, participation in the worship and the life of the parish in its plenitude and its poverty, living in the presence of Christ listening to His word and for His will, personal prayer of adoration, immolation, praise, thanksgiving, intercession, supplication, and struggle. In the course of the years our mission under the peace has found expression in a number of prayer formulas. In the morning the prayer of abandon and of intercession of all the sisters is linked to the following prayer: "Lord Jesus Christ, You have said: "Peace be to you; as the Father has sent me, so also I send you'; Lord, send us also." The prayer cited above, "The peace of God is with us; His peace is upon the earth," corresp.onds to the message of Christmas;it originated as the conclusion of a special intercession on the vigil of.-Christmas. Now we are bold enough to .m.ake it the conclusion of all our Offices throughout the entire year. And always we attempt to line up our prayer anew with our daily life by professing the reality and the presence of the peace of Christ in the midst of everything that surrounds, occupies, and tires us, of everything that weighs down up.on us and upon others. Then there is a short prayer that accompanies each sister during the day in her work and in her brief moments of recollection; it is a prayer that also helps us to keep at each moment the peace, of the resurrected One as the center of the day's events: "Lord Jesus Christ, You are establishing Your Kingdom in the midst of the world. You are the Peace that has. conquered the world. We pray to You to make a place for Yourself in us and by us." In the intercession whi.ch is an essential.part of our mission under the peace, we try to present to God all men in the variety of their situations, to give and entrust them to His peace. We include both those we know as well as those outside our personal relations or interests. In intercession it is God who wishes to be active; it is His peace that acts in a definitive way. We do not present projects or proposals to God; rather we pray that He may keep a person in His peace or that His peace be victorious over a person wherever he is and in whatever set of determinants, or we pray simply that God may gi~,e a person (or ~e~sons) a part in the joy of His presence. 1.t should be evident that a community which wishes to serve the peace of Christ would be desirous of an ecumenical outlook, of havi'ng contacts with Christians of other confessions, of taking part in the prayer for unity and in the common mission of all the Churches with regard to the world of today. This is why we are gratefully happy to be able to maintain relationships and contacts with a large number of groups, congregations, and communities of different Churches. We are convinced that our mission under the peace is closely and meaningfully linked to the fact .that in our sisterhood itself are to be found members living in very different situations. We are bound to recognize that the two vocations - that of marriage and that of celibacy - mutually complement each other and mutually depend on each other. We must give to each other the freedom for different forms of the imitation of Christ - to one the freedom for communitarian life in a total commitment; to a second the liberty to be a celibate whose life is not fixed and hence ~n a certain way can be mobile, entirely available to the "today of God"; and to a thi~rd the freedom for a life in the bonds of marriage and of the family. We are forced to train ourselves to live under the peace of Christ in the tensions which naturally are not small in' a community embracing so many differences, in age, in backgrounds, in work, in ways of thinking and acting. The practice of the peace does not consist in attempts at "peaceful coexistence" or at harmonization; 546 Review for Religious, Volume 31, 1972/4 neither is it to be found in an excessive zeal to find principles and clear guiding lines. But it is realized if we hold ourselves in the presence of God, turned always toward Him, ready to accept and to forgive one another, and this not only when we celebrate the Eucharist or pray together but in each situation of our life. '~ Another sphere of experiences for our mission under the peace is where we are at home in our houses or our apartments. These should be places of the presence of the peace of Christ; this is why it is most important that one praYs there. And more and more we are recognizing that in the middle of a world ~'here all order is shattered we should not hope to be able to establish oases around us that represent a sane world. The upsetting of order is not held back for us, for our homes, or for our communities:. It is not a question, then, of realizing the ideal type of marriage, of family, of communitarian life, of professional conduct, or of conquering the difficulties of life. The peace of Christ is present in our places of living when we see our state and that of the world as it really is - without salvation and without hope - and when we a~re ready to take into our empty hands the gift of God, being ready to let ourselves be penetrated by the peace of Christ, by His victory, by His pardon, and by His re-creative power. The profound disorder of our world from which so many persons are suffering today ~vill not be healed by absolutizing forms of an order that are given in advance and then held on to. It is the Working of Christ that Will heal; He has arisen, He has freed us in order that we might establish in our world (which is perishing) the sign of His victory which is already given in plenitude to the entire world. It' is natural for these places of the peace to have their doors Open not only in the sense of a normal hospitality (which shares by giving and receiving) but also to receiv~ persons who are crushed, who do not have peace. In this matter different places will act differently according to whether it is the living place of a sister living alone, of a family, or of the Celia Saint-Hildegard and according to whether the place is in a village or in a small or large city. There is no need to enumerate one by one the possibilities of realizing the peace in the numerotfs relationships, responsibilities, and missions in which each of the sisters is placed in her family, her parish, her profession, and so forth. Let us, however, emphasize here how activity and prayer are mutually founded on each other and cannot be separated. Nor must we deceive ourselves by thinking that our human capa6ities' or our success in a given .place would be proof that we are accomplishing our mission; the peace of Christ is not the result~ofour possibilities nor of human efforts. We must be present to ~the world of today, amazed by its achievements, weighed down by its burdens, affected by its maladies - and yet marked and supported by the reality of the Resurrection of Christ: "Something new has been planted~in the world. What we have to share is not our soul, nor our attitudes towards the world, nor our calm, nor our interior peace. We do not occupy ourselves with'ourselves. We do not have to share or show what- the Lord has done to us. We have only to transmit a reality; a blessing, a grace. This is the meaning of the peace of which Jesus speaks" (Comblin). In thus seeifig the peace as a gift which has been entrusted to us and which we have to accept and to carry into the world in His name, we-are professing a profound solidarity with all men under the universal power of the peace. Accordingly, our encounter with Christ cannot be "private," but together with ourselves it concerns the entire world: "Obtain the peace of Christ'and thousands around you are saved" (St. Seraphim). Review for Religious, Volume 31, 1972/4 547 THE ECUMENICAL COMMUNITY OF, BOSE ~ [This ~rticle appeared on pages 59 to 63 of the FebruarY" 1972 issue of Unit~ chr~tienne. Th~ address of the principal hous~e of the Bose Community is the following: Comunit~ di Bosch;' 03050 Magnano, Italy.] ~ ¯ , A't Bose, a section of the Commune of Magnano, amidst the hills of the S'erra in Italy there has existed for the last three years a mixed monastic community, Christians of different confessions, Catholic and Protestant, men and women,,all celibate, have joined together to seek God in poverty and in obedience,to the gospel._ The objective of their life ,together is the work of reconciliation among separated Christians, dialogue with all men, and the aw.aiting of Christ. This community whose, members. .lead an ordinary',life dependent on manual or professional work is not a religious congregation or an ecumenical sect.; much less is it a new Church; it is simply a place for the seeking~of unity among Christians, Birth of:.the Community The adyenture of Bose began in0Turip on the via Piave durihg the years of .1965 and, 1966. ItowaS there that a group of young people fgrrfied the habit ofm.ee~ting with~nzo Bianchi, then a student. The group, which~had ~fo.rmed itself in order to giv~ Christian witness to university students, commenced by sharing with the students meals followed by Bible reading and by prayer in common. These encounters continued in a number of old domiciles and finally resulted i9 a group of Catholics, Protestants, and Wa~cl, ensi ,ans" (partiCulariy numerous in Piedm00t), all of whom joined together in a brotherly search for a ne.w,.wa~y of ~living their Christianity. For the Catholic~ of ,the group, tt~e high point of their spi'ritual life. was ~their dor~estic Eucharistic celebration in the course of an eve.ningdev0ote,d~to praye.r,and revision of life. In time the group grew as did also a sense of a particular vocation.It was in this way that the monastic calling of many of the group came to be realized as welLas.the manner and form which their response to this calling should take.~ For many of th.e group the end of their studies was in sight; ahd they spontaneously .experienced the desire to continue: the valuable experience ~f.lived brotherhood. They~ f~lt they should, choose a p0or~aqd secluded area to establish a common house. Their choice fell on Magnano in the Serra, the extensive moraine that lies betw,een Riella and lvrea. ., In September 1966 they had been members of a work camp for the repairing of a crumbling church near Bose, and they had come to appreciate the locality. The c.hurcti had been sufficiently repaired to allow for common prayer.within it; late.r its restoration would be completed~by the Office of Public Mofiumen~ts. Hence, they decided to establish themselves at Bose; they rented a few small and poor houses and fixed them up suitably without, however, altering their simplicity, At the beginning these houses were used only as "second residences" for living over weekends after thei~ s.chool week or professional week was finished; they used to meet there centered around the,Eucharist and there~by made a first tentative, attempt at partial common life. ~ ¯ ~ . The real community took form ,when Enzo Bianchi met two persons:, a young Swiss Reformed pastor, Daniel Attinger, who was impelled by the same desire for ecumenical common life; and. Maria-Teresa Calloni, a young Catholic girl who also was eager to attempt a:monastic experience in a mixed mode. Common life in a small and. secluded village would not be a matter'6f holidaF 548 Review for Religious, Volume 31, 1972/4~ comfort, and 'the "~'aspirants" were well aware of this. To test their endurance, they went .t~hrough a period of novitiate to initiate themselves into the monastic life; they made this novitiate in traditional Catholic, Protestant,, and Orthodox commu-nities.~ On August 6, 1968 - they chose the Feast of the Transfiguration for the birth and the anniversaries of their community - seven Catholic and Protestant brothers and-~sisters began "their life in common. The Life of the Community The members of the community simply wanted to be Christians, that is, to take the gospel seriously and to live it not in an isolated way but together. They are. simply baptized persons who n.ormally live by .their work in' order not to be dependent; but they live~together and share their salaries in order to take care of their ownoneeds and to offer a generous fraternal hospitality, for they wish to keep themselve~ in the j6yous poverty of the Beatitudes. To the measure their professions allow (some of them work in Ivrea), they come together for prayer in the morning, at noon, and in the evening; and they also .take: their~ meals together. But in every event they pass their evenings in community, including guests withwhom they are always ready to share their concerns. It is at the'~e evening sessions that they discuss their problems and make their decisions,~ Prayer In accord with the ancient practice, their common p'rayer is the Office chanted three times a day to thee praise of God and as intercession for o~r brothers. In order~ that" this Office might,be within the grasp of all, our community has taken great care in its composition. We have translated numerous prayers from different traditional Christian liturgies and have adapted them to contemporary spirituality. We have also creaf~d flew 15rayers which take into account present-day sensibilities and the problems of our day which remain present in the heart of modern man in his dialogue with God. " Our community has also made a new translation of the Psalms; the translation, rhythmic as psalmody should be, is expressed in ordinary language which can be understood by persons of little education such as workers and peasants. In this way, prayer ceases to be an alibi, a flight from the world; rather it tends to become not only a means of praising God and of listening to His word but also an instrument that works on the world, a prelude to action. In our evening prayer God is praised and the brothers with whom we have lived and worked that day are presented to Him. There are also presented to Him the events of the world, looked at with reference to the Word'who does not ~gase to enlighten our judgme~nt and to guide our conducl?. Hospitality We offer .to our guests a welcome that is very simple but brotherly. They can share'.the life of the community: work, prayer, meals, dialogues. With us they can live in seclusion for as long as they want to examine their problems and to rethink their commitments. Catholics and Protestants, lay persons and priests, bishops and pastors, believers and nonbelievers, young people eager for reriewal - all these receive the same welcome. In 1970 some five thousand persons came to usTor individual or group retreats or for longer periods of experience of the monastic life. Hospitality is a ministry more necessary than ever in this epoch of ours when modern man suffocates in isolation Review for Religious, Volume 31, 1972/4 549 in our depersonalized cities. The absence of dialogue, especially the absence of dialogue between generations, harms modern man cruelly. It is in order to provide. interlocutors for modern man that there are springing up today communities of Christian celibates who are a!ways ready to welcome persons and who keep themselves always free to listen to each one. Our Commitment in the Church We said at the beginning that the community of Bose is not a new Church; all of its members remain in the Churches which engendered them by baptism into the life of Christ. Our community does not wish to substitute for the Church nor regard itself as a model for the Church. On the contrary, the members of Bose put themselves at the service of the Christian Churches, especially in the work of reconciliation of Christians of different confessions. The simple fact of beginning a life together after four hundred years of separation can appear to be an evangelical initiative that is audacious and perhaps a little foolish; but today it can be clearly seen that the communitarian enterprise is fundamentally prophetic - a matter that is visible not only in the interior of the community but also in its work of witnessing. Common life animated by the same~word of God, by the same rhythm of the spiritual life, by the acceptance of the same communitarian will have brought our members to a theology of peace that unites rather than divides us. Besides the "breadwinning" work of our members, the community does work for the Church: preaching, Biblical courses, colloquia between Protestants and Catholics, the sparking of encounters and the coordination of "spontaneous groups" in Piedmont. Moreover, the commun.ity illustrates a renewed form of that service of the Church which is constituted by the common monastic life. Celibacy lived with the interior certainty of a calling from God and in.~availability and openness to others expresses confident waiting for the coming of Christ. During the recent years some new vocations have come to confirm and to enrich our young community which is developing without a rigid 'program and in provisional quarters with a practice of poverty of means and of limitation of initiatives. In a word, our community wishes to be a response to an actual need to renew religious life; it accepts the responsibility of having a prophetic value for the world of today. Our Commitment in the World Commitment in the world represents for the brothers of Bose neither a free option nor a supplementary effort; since they work exactly as all other men do, they are naturally involved as the others are in the same social reality where their work is done. Wherever there is question of establishing more justice, they share the responsibilities, the solidarity, and the struggle of the other workers and with no fear of thereby soiling their hands. Each of the members has the concrete duty of choosing the political and labor methods which concretize this struggle for justice. A member's belonging (though not in a juridical way) to the monastic tradition does not dispense him. from involving himself in a concrete way in the liberation of man in the place where he works, for it is there that man is incarnated in reality. It would take a prolonged effort of creative reflection to locate in a suitable fashion the role of the believer in this work of liberation that he accomplishes in 550 Review for Religious, Volume 31, 1972/4 union with all other men. "The flight from the world" must not be understood as a: throwing aside or an abandonment of our responsibilities but as a contestation with regard to the methods of the world - those methods which are called power, money,, and success. In our community, freed as it is from constraining exterior rules, the different politico-social experiences are confronted and judged only by the criterion of obedience to the gospel and to the demands of justice. A Community of Contestation? During all this time of ecclesial contestation, many groups and individuals have come to Bose to find a form of solidarity. What did they find there? They did not find that contestation "of the salon" that is nourished by gossiping at the expense of the Church and of authority, nor did they find the contestation that aims at rupture. Much less did they ,find the contestation that is a kind of publicity product and that will pass just as styles change. On the contrary, our ,contestation was intended to be serious and to be constructive, l.t limited itself to the criticism of the nonevangelical and the always increasing bureaucratic manner of organizing the life of the Church. Each time the community raised its voice, it did so with the patience and the charity of the gospel. It modeled itself on the contestation of Francis of Assisi when he castigated wealth and power: intransigent as he was in the matter of conduct, he always showed himself good willing toward men. Some difficulties have arisen between our community and the Catholic hierarchy, but we have undergone these taking them to be a sign of maturation. The Future of Bose Our community wishes to be provisory not in the sense that some day a sudden decision will put an end to it, but in the sense that it wishes "to live the today of God" without worry about a need for continuity. In October 1970 we opened at Turin a brotherhood (the address is: Fraternith Universitaria; Via Piave 8; Turin, Italy) in order to found in the city a place of welcome and of prayer destined especially for the university world. This was done at the reque§t of Catholic and Waldensian communities of the area. As soon as the number of our members permits, we hope to open in Switzerland a similar brotherhood for specifically ecumenical work. If it is possible ~o say it all in a single phrase, we at Bose want to live the gospel by means of the community. SISTER MARY SERAPHIM, P.C.P.A. Feminine Monastic Spirituality [Sister Mary Seraphim is a member of Sancta Clara Monastery; 4200 Market Avenue N.; Canton, Ohio 44714~1 In quest of directives to deepen my concept of the cloistered life and also to develop a spirituality in conformity with it, I began to search~ for some books or writings which dealt with the monastic life for women. To my astonishment, I discovered that practically nothing existed on the subject. Most, in fact all, of the books which had been recommended during my years in formation had dealt with ~he monastic life as monks lived it. The books were written by men about men and although the writers presumed that ~what they said was equally.applicable to nuns, itwas so only in an accommodated sense which left much to be desired. Pursuing my search, I consulted the New Catholic Encycloped.ia only to discover that under such headings as "Spirituality" or~"Monasticism" the word feminine does not even occur. A passing reference is made to the. rise of monasteries of virgins in the .third and fourth centuries'but~ these communities were patterned, on the existing monastic life of monks and had no specifically womanly character. The closest one could come to discovering a distindt feminine style of spiritual living in the early Church were the consecrated virgins who occtlpied a place of service and rank in the assembly of the faithful but who continued to live their dedication within the home. Some few groups~ of consecrated virgins did ,live together; for instance, St. Paula turned her house into a home for widows or virgins in Rome but this life style was not widely propagated.° In ecclesiastical documents about feminine monastic life, I found that while they dealt extensively width the externals of enclosure~ ingress and egress, ,~religious ceremonies, and so forth, very little if anything was s~iid about the spirituality of the women who were to be observing these regulations. The most insightful document, ato least to this writer's mind, which has appeared so far, is' the controversial Venite .seorsum - On the Contemplative Life and the Enclosure of Nuns. Pas~ing over any commentary on the regulations prescribed, I would like to observe that the first section of this instruction treats in an unusually perceptive manner the spirituality of contemplative nuns. However, even this instruction .touches only on some of the broad and obvious characteristics of feminine spirituality. Much more can, I feel, and should be said in this area. Turning to some of the noted women writers of the past, we find St. Teresa of Avila writing with profound insight on the life of the spirit for women, but what she teaches with rel~ard to the development oi~ that life within the confines of the monastic framework for women has not gone much beyond ther doors of Carmel. Has anyone taken her writings and sifted from them what would be applic~able to all cloistered religious ~women? It seems that such a study would be immensely profitable for that half of monast~icism which is female. Looking into my own Pogr Clare tradition I noted that St. Clare had no intention of founding a "monastic" order in the traditional sense any more than did St. 552 Review for Religious, Volume 31, 1972/4 Francis. She accepted (because she was forced to) a modified Benedictine rule and lived it most of her life. But she never gave up her struggle to have her own conception of gospel living approved. Three days before her death a Bull was placed in.her hands attesting ~the approbation of the Church on her unique "Forha of Life:" Throughout the centUries Poor Clares have been classed as a monastic order in the Church; and although this is true from a purely juridical point of view, it is a distortion of the reality from a spiritual point of view. Not "Female Monks" Traditionally, monks are defined as solitary seekers after God who live a common life for the sake of greater freedom from mundane concerns: Now this definition does not sit easily on the hearts of cloistered women. The idea of being solitaries living in community destroys something fundamental in the why and wherefore of feminine community life. A woman cannot live as though she were a hermit even with one other woman, much less a house of twenty or more! She must interact with those around her for it is part and parcel of feminine endowment that she is alterocentric. Therefore a spirituality which does not take this truth into accourit will not meet the specific needs of feminine monastic life. The necessity of developing in writing the style of spiritual life of cloistered contemplative women is becoming increasingly important. For today the Church has asked that ea~l~ order and congregation restudy its sources and examine itself to determine whether it is living according to its own unique charism. As a result of this reexamination,' many contemplative women have become aware of the discrepancy that exists between the spiritual books which have hitherto been considered normative and the fidelity to their special role and calling that the Church is asking of them. Nuns are awakening to the fact that they are not "female monks.'

Issue 56.1 of the Review for Religious, January/February 1997. ; for relig i ou s Christian Heritages and Contemporary Living JANUARY-FEBRUARY 1997 ¯ VOLUME 56 ¯ NUMBER 1 lived experience of all who find that the church's rich heritages of spirituality support their personal and apostolic Christian lives. The articles in the joumml are meant to be informative, practical, or inspirational, written from a theological or spiritual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Lonis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: I:OPI~ EMA@SLUVCA.SI~U. E DU Manuscripts, books for review, aud correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDouough OP 1150 Cedar Cove Road ° Henderson, NC 27536 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional ,nailing offices. See inside back cover for iuformation on subscription rates. ©1997 Review for Religious Permission is herewith granted to copy an), material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal t, se of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear uotice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will o,aly be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisoty Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez SJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages.and Contemporary Living JA~NUARY-FEBRUARY 1997 ¯ VOLUME 56 ¯ NUMBER 1 contents living the consecrated life ~ 6 The Ambiguity of Religious Life: Does It Evolve? Nadine Foley OP highlights the living tradition of consecrated life evidenced in the phrase "consecration for mission" and its development in Vita consecrata. The Vatican II Generation and Religious Life Brian J. Pierce oP comments on his post-Vatican II experience of contemplative spirituality, community living and sharing, and ministry among the poor. Of Those Who Leave Us: A Typology Edward van Merrienboer OP describes five types of members seeking permission to leave and the behaviors that led to their petitions. growing as christians 37 Four Seasons for Christian Group Sharing Hilary Ot~ensmeyer OSB proposes a dynamic based on the framework of the four seasons for Christian groups to reach new levels of sharing. Inner Work with You~ Anger 'Paul Duckro, Marjorie Kukor, and Jean Meier CSJ present the potential of a contemplative or meditational encounter with anger, so linking the psychological and spiritual aspects of healing. On Letting Go Denise M. Callaghan SSND reflects on the pervasiveness of a "letting go" in the continuing call of God to us as individuals and as a community. Review for Religious 59 loving as celibates Nuptial Love and Discerning Celibacy's Call Daniel J. Trapp examines the specific call to celibacy as a spousal response to Christ's love. Consecrated Celibacy as Means, Peril, and Delight Melannie Svoboda SND describes a few aspects of the religious experience of consecrated celibacy which is rooted in the unfathomable mystery of God's radical-mad love. 72 finding God Mystical Moments in Daily Life Matthias Neuman OSB calls attention to the mystical moments that reveal a transcendent mysteriousness and often a holy . presence which are a part of our ordinary faith experience. Silence Donald Macdonald SMM points the ways in which silence helps us perceive the priceless gift of a Spirit-filled world. Jesus, Power, and the ONE Edmundo Rodriguez SJ presents a way of understanding how action on behalf of justice is sanctioned by the life and teaching of Jesus. departments Prisms ~.,~ /~o ~ ~-,~, ~-Jf~o,o- Canonical Counsel: Diocesan Institutes and Pontifical Institutes Book Reviews January-February 1997 prisms Jesus is the focus of this year's celebra-tions preparatory to the coming third millennium. In John Paul's apostolic letter "As the Third Millennium Draws Near," the thematic structure of the three-year period 1997- 1999 is Trinitarian. Since the distinctly Christological char-acter of the jubilee is a primary emphasis, the first year, 1997, is devoted to "reflection on Christ, the Word of God, made man by the power of the Holy Spirit" (40). National conferences of bishops, local dioceses and individual parishes, religious congregational provinces, and other church organizations have proposed various ways of entering into this reflection on Christ: Some helpful study aids, reflection guides, and discussion outlines are available. Programs and conferences, gatherings among various Christian churches, and especially prayer services are planned throughout .the year. We all are called to become a part of this movement-- like a three-year-long Advent preparation--to celebrate our Christian jubilee. The challenge for each of us is accept-ing our responsibility "to know Christ Jesus" and acting on it. Knowing Jesus was a constant theme of St. Paul's writ-ings to the young churches. It is the theme reemphasized in our preparation for celebrating the millennium. How do we come to know Jesus? Matthew, Mark, Luke, and John each give us a way of knowing Jesus. Every Gospel account became a composite reflection of the stories told about Jesus within an evange-list's particular community. Details and settings of the same stories differ from Gospel account to Gospel account, and it does not matter. Each way of telling the story is true in its Review for Religious ability to give us an entrance into knowing Jesus. At one moment in our lives, through the Gospel of Mark we may find ourselves impressed by the immediate sense of Jesus' activism, the uncluttered quality of his speech, the directness of his affective response. At another time we appreciate the Jesus of Luke's Gospel, who appears so much the person of prayer, compassion, and lively joy. Sometimes the longer wisdom stories of John's Gospel and the image-identity language of being bread, life, light, vine, shepherd, gate, or para-clete call us to pe~r deep into our well of meditation. Over and over as we move through the Gospels, we find ourselves always com-ing to know Jesus~ Perhaps, taking our cue from St. Paul, we might discover anew the insight especially applicable to our millennium preparation. Necessary and helpful as the Gospel accounts are for our knowing Jesus, only in entering into our own experience will we find the Jesus who calls us by name, knocks at the door of our heart, and persists in bringing about the fullness of the reign ofGod. St. Paul was marked forever by his experience of One saying to him, "It is Jesus of Nazareth whom you are persecuting." For Paul there was no confusion of James and Joseph and Julia and Claudia with Jesus. But Paul realized that, in his dealings with James and Joseph and Julia and Claudia, he was also dealing with Jesus and coming to know him more, Paul came to know Jesus the more he preached and the. more he worked with all the people in his churches and the more he prayed. What Paul focuses for each of us is the Jesus in front of us, the Jesus whose coming we await by the way we live and minis-ter now. Jesus in his total gift of living and dying and Jesus in his sure promise of coming is always being made present to us in the Eucharist and so in his Body, the church. We experience Jesus. Experiencing Jesus is more than studying Christology or gospel reading. Experiencing Jesus is more than serving a, soup line or demonstrating for peace. Experiencing Jesus is knowing Jesus in the way that Paul exhorts his churches to know Jesus and to let themselves be seen as models of imitation because of that knowl-edge. The demand for people who know Jesus in this way has never been so clearly expressed as it is in the pope's apostolic letter. In John's Gospel, the story is told of some Greeks who came forward to Philip, making the request "We want to see Jesus." How will we, with the question coming both from within us and from with-out, respond this year to that request? David L. Fleming SJ ~anuary-FebtwaO, 1997 living the consecrated life NADINE FOLEY The Ambiguity of Religious Life: Does It Evolve? A number of years ago, in one of those seemingly endless discussions about the character of religious life that flour-ished among women religious after Vatican Council II, I remember making a reference to the evolution of reli-gious life. Within my hearing a canonist vehemently snapped out an objection. "Her response startled me; I could not see a reason for her agitated insistence. Was it the word evolution? The word seemed appropriate to me as a member of a religious congregation of women whose founders, responding to needs of the mid-1800s, emerged from their cloistered life in Regensburg, Germany, and ,.met the challenges of ministry in their new home in America. The move was not merely geographical. It entailed considerable adaptation of their lifestyle, their sense of mission, and ultimately their self-identity as a religious congregation of women. Their revered daily reg-imen of discipline and prayer as Second Order Dominican nuns was not immediately adaptable to what they were to undertake in a new and strange world. In due time they made the wrenching decision to become conventual Third Order Dominicans, an available alternative within Dominican structures. Was this development some kind of evolution? Nadine Foley OP, a former president of the Leadership Council of Women Religious (LCWR), is professor of religious studies at Siena Heights College and is historian for the Adrian Dominican Sisters. She can be addressed at 1257 East Siena Heights Drive; Adrian, Michigan 49221. Review for Religious Other institutes of women religious, founded directly for active apostolic or ministerial life, came sooner or later to share much similarity with active institutes such as mine that have their ¯ historical roots in the cloistered contemplative life. For both of these groups, there were expectations of meeting the obligations that had pertained to contemplative life: separation from the world, limited contact with the laity, conformity in dress and often in demeanor, a set horarium of prayer and liturgical observance, and disciplinary practices of silence, self-abnegation, and obedi-ence. Many of these were unique to women religious and not shared by their male counterparts. But changes were occurring in women's religious life without the appropriate "infrastructure" to support it. Modifications were made--dropping night vigils and prayers, from the daily horarium, omitting face veils from the prescribed dress, and the like--but tensions often existed, whether acknowledged or not. The model for the religious life of women remained that of the enclosure. The 1917 Code of Canon Law, welcome in many respects, more or :less fixed the ambiguity canonically in the sense that its architects--and, no doubt, members of religious institutes as well--did not have a clear perception that something new was emerging in religious life and might require a new look at the canonical legislation. In the 1930s and 1940s religious congrega-tions hastened .to write new constitutions in conformity with the Code while at the same time many made formal application for the status of pontifical institute. The all-consuming preoccupation for women religious (and many men religious as well) was with developing the entire spectrum of Catholic education and health-care to meet the needs of a burgeoning Catholic population. The effort required education of the members in all of the relevant fields of specialization to meet the standards of accrediting agen-cies. Meanwhile, imperceptible to the outside observer and even to many within religious life, a ferment of dissatisfaction and dis-affection was gradually spreading. The competencies developed by religious in the many secular fields required for their professional ministries had the additional effect of providing them with criti-cal tools of analysis that they began to apply to their own per-sonal development and their social organization as religious institutes. Then came Vatican Council II. By this time the institutes of women's religious life were ready for the directives from Rome ffanuary-Febrttaty 1997 that followed it: Hold a general chapter of renewal within three years, consult all the members in preparation, and enter into a period of experimentation where it seems advisable. A further communication, directing the institutes to write new constitu-tions and statutes, called for a thorough review of the original inspirations of the founders. No one could have predicted the impact of what followed, particularly when the institutes devel-oped internal processes for consulting all the members. Their reflections and consultations brought to the fore a wealth of expe-rience that hitherto had not been factored into general-chapter decisions about the congregations' agendas. The questions and the solutions were wide ranging and radical in the very good sense of reaching to the roots of religious life and its very identity. Reexamining origins and reflection upon a century and a half of experience in ministry were critical in formulating new con-stitutions. The documents produced were perhaps the first to reflect the character of women's active, or ministerial, ~eligious life. Mining the rich tradition~ in the original inspirations of reli-gious institutes led to a breadth in understanding ministry, not so much as specific works, but as response to the needs of people in our times. 'But a parallel effort was in progress at the same time: the reform of the Code of Canon Law. While religious worldwide submitted data for the section on religious life, their work on constitutions proceeded without benefit of knowing how the canonical revisions were progressing. In the final analysis, while some strides were made, religious were unable to find in the revised canons support for some of the new approaches--to traditional values of governance, community, ministry, the vows-- that had already been duly incorporated into their constitutions and statutes. As one who participated in the process of gaining approval of new constitutions through conversations with members of the Vatican Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL, a recent name change that requires its own exegesis), I had a privileged vantage point from which to examine the notion that religious life does not evolve. While processes had been devised whereby entire congregations participated in developing new constitutions (documents that for the first time accurately reflect our sense of identity as ministerial congregations of women religious), it became quite clear that we were expected ,to fit into a Procrustean bed of fixed categories. Review for Religious The suggestion, once heard, that we could save ourselves a lot of trouble if we just settled upon calling ourselves "secular insti-tutes" epitomized the problem. We did not fit many canonical expectations of "consecrated life," but at the same time we found no comfort in being labeled secular institutes. ("Institutes of apos-tolic life," founded specifically for traditional "missionary" activ-ity in "foreign" lands, continues to be a unique category.) It is against this background that I read the postsynodal apos-tolic exhortation Vita consecrata. Many things can be said about this document, some positive and some nega-tive. (I will not dwell here on the persis-tence of noninclusive language.) But I take encouragement in the inference I draw from it that there is basis here for the idea that religious life can in fact evolve--or at leastodevelop, if that is a more acceptable word. I draw this conclusion as I move from chapter 2 to chapter 3 and find a distinct theological shift from a transcendent view of religioils life to what I will call an incar-national one. The shift is particularly evi-dent in the treatment of consecration, no longer wholly identified with the vows, but associated with mission in the phrase "con-secration for mission." While the theological reorientation is not consistent throughout, the theme is pervasive enough to be noted as a significant change. Two themes that are present throughout 'the exhortation are consecration and eschatology. The manner of their treatment illus-trates, the shifting theology. In chapter 1 the organizing biblical text is Matthew's account of the transfiguration, described as "a decisive moment in the ministry of Jesus" (§ 15, italics in the original here and elsewhere). While the document presents this experi-ence of Peter, James, and John as constantly relived by the whole church, a people on its way to the eschatological encounter with its Lord, it has particular meaning for those called to the conse-crated life. For, we read, Peter's words "Lord, how good it is to be here! . eloquently express the radical nature of the vocation to the consecrated life." The. ecstasy and the mystery of the trans-figuration lead to the evangelical counsels as "a specific acceptance of the mystery of Christ, lived within the Church" (§16). Thus reli- Reexamining origins and reflection upon a century and a half of experience in ministry were critical in formulating new constitutions. Januaty-February 1997 gious consecration is linked to the eschatological realization of the reign of God to come. Applying this interpretation to the three basic vocations within the church, the text reads: "The laity, by virtue of the secular character of their vocation, reflect the mystery of the Incarnate Word particularly insofar as he is the Alpha and the Omega of the world, the foundation and measure of the value of all created things. Sacred ministers, for their part, are 'living images of Christ the Head and Shepherd who guides his people during this time of 'already and not yet,' as they await his coming in glory. It is the duty of the consecrated life to show that the Incarnate Son of God is the eschatological goal towards which all things tend, the splendor before which every other light pales, and the infinite beauty which alone can fully satisfy the human heart" (§16). The three vocations here do not reflect the division of the church into episcopacy, clergy, and laity found in Vatican II's Lumen gentium, an outline that, by including nonclerical religious only invisibly among the laity, seems to drop them from the church (see LG §§31 and 43). While harking back to the "objective superiority of the conse-crated life" (§§18 and 32), a notion seemingly abandoned after Vatican II, chapter 1 acknowledges that religious life, in addition to its eschatological witness, is also "a particularly profound and fruitful way of sharing in Christ's mission, in imitation of the exam-ple of Mary of Nazareth, the first disciple" (§18). The "sacred bond of chastity for the sake of the kingdom of God" is singled out as the first and essential evangelical counsel. A further expansion to all the church's members' manifesting the one mystery of Christ is contained in the statement (here retranslated from the Latin) that, "as their specific but not exclusive characteristics, the lay faithful have activity in the world, the clergy have ministry, and consecrated men and women have special conformity to Christ chaste, poor, and obedient.''l This assertion occurs in the discus-sion of baptism and confirmation's conferral of a consecration that is common to all members of the people of God (§31). Erroneously but understandably, "ministry" in the official English translation of this sentence is sometimes taken to be the exclusive responsibility of the clergy, and special conformity to Christ in chastity, poverty, and obedience an exclusive character-istic of consecrated men and women. The qualifier "but not exclu-sively" seems to be attached only to the specific characteristic of the laity ("activity in the world") when in fact it pertains to the Review for Religious specific characteristics of the other two groups as well. Just as the laity and the clergy are not to repudiate the importance of their own "conformity to Christ chaste, poor, and obedient," neither priests nor (at least during the last several hundred years) women and men religious have been excluded from activity "in the world" along.with the laity. This is "missionary" activity, understood in the fundamental sense of their having been baptized into mission. It is just possible that collectively reli-gious have been quite as involved in ministry in the world as the laity have been, and no doubt proportionately more so until the recent past. Further reflection upon these three distinct-- but also overlapping (officially in this document and manifestly in historical praxis)--categories of baptized people seems to suggest that such separation of roles among the people of God no longer serves, If all the people of God are baptized into mission, and bear a responsibility for it, saving the term ministry exclusively for bishops and priests would scarcely be helpful. The term is today widely applied to many kinds of ser-vice as forms of diakonia, an essential component of mission, along with kerygma and koinonia--preaching and community. Perhaps in this connection we could profit from an expanded exploration of the meaning of the priesthood of all of the faithful. In various ways it is being exercised, but without the kind of theological reflec~ tion that would help us understand who we are as a total priestly people of God addressing the many aberrations in faith and morals that surround us in our global society today~ For many of us the subhead "Consecrated for mission" that appears at the beginning of chapter 3 leaps off the page as a sign of theological breakthrough. It encapsulates the case that I tried to"make for this concept in.my 1989. LCWR presidential address (see Origins 19, no. 13 [31 August 1989]: 209-214). At that time the idea abroad here and there that some r.eligious had opted for consecration and others for mission seemed dangerously divisive. The dichotomy became a defining issue for reflecting upon who and what women religious uniquely had become. We were and If all the people of God are baptized into mission, and bear a responsibility for it, saving the term ministry exclusively for bishops and priests would scarcely be helpful. Janltary-Febrvtmy 1997 are present in the world not merely as a kind of ethereal escha-tological "sign" of the kingdom to come--by reason of the vows we profess, that particular consecration of ours. Rather, we were and are present also as ministerial workers actively advancing the good of people and, thereby, the reign of justice and peace. In this way, too, we are a striking sign of the reign of God--by rea-son of our dedication to the mission of Jesus, consecration in that sense as well. Indeed, as the exhortation at this point says, "The task of devoting themselves wholly to 'mission' is ~,. included in their call . A sense of mission is essential to .every institute, not only those dedicated to the active apostolic life, but also those dedicated to the contemplative life" (§72). In support of this, Luke 4:16~ 19 is cited to emphasize that the Spirit has consecrated Jesus to bring good news to the poor, to captives, to the blind (§82). Consecration for mission places the vows in a new context and suggests that they testify to the evangelical counsels' "profound anthropological significance" (§87). Chastity is presented as a response to "a hedonistic culture which separates sexuality from all objective moral norms, often treating it as a mere diversion and a consumer good and, with the complicity of the means of social communication, justifying a kind of idolatry of the sexual instinct" (§88). Poverty is related to "a materialism which craves possessions, heedless of the needs and sufferings of the weakest, and lacking any concern for the balance of natural resources" (§89). And obe, dience is a response to "those notions of freedom which separate this fundamental human good from its essential relationship to the truth and to moral norms. In effect, the promotion of freedom is a genuine value, closely connected with respect for the human person, But who does not see the aberrant consequences of injus-tice and even violence, in th( life of individuals and of peoples, to which the distorted use of freedom leads?" (§91). These ideas on the vows, incarnational in my view, are more compatible with our experience than the idealized and "transcendental" notions pre-sented in the earlier sections of the document. They are consonant with the serious study we have done on Gaudium et spes and with the implications we have drawn for our identity in mission and the ministries we have undertaken to further the reign of God. These interpretations are welcome in expressing a realistic understand-ing of the vows, one with which we can identify. Whether or not~ religious life evolves is in the end not that sig-nificant a question. What really is at issue is whether or not the Review for Religious church--and the religious life within it--has a living tradition, one that adapts and grows and grafts new things into its old self, for the sake of gospel mission. The experience of women reli-gious over the years reveals that there is a dynamic interior prin-ciple among us that challenges, motivates, energizes, and adapts in our ongoing history. The traditional values of religious life are not cast aside; they are evaluated in new contexts, reinterpreted and reformulated for our mission in the contemporary world. Our communal discernment in these recent years convinces us that this interior principle is the Holy Spirit, to whom we must be faithful. Thus, Vita conseo'ata, Pope John Paul's postsynodal exhor-tation "on the consecrated life and its mission," strikes us as an affirmation of a movement of the Spirit of God that we have rec-ognized in our experience and articulated in our theological reflec-tion. We are happy to find this movement acknowledged in this exhortation. Note i "Licet varia haec genera unum Christi mysterium demonstrent, pro-prietatem peculiarem quamvis non unicam laici prae se ferunt, saecular-itatem nempe, pastores ministeriorum curationem, homines consecrati peculiarem cum Christo virgine paupere oboediente conformationem" (AAS 88, no. 5 [13 May 1996]: 405, §31). Our Lady of the Gifts Bewildered by the gifts: they bring Her son--such treasurest. and still listening For more nightsongs strange spirits sing, Her human love thrusts these apart As not fully human; let him start With just one gift; pressed to her breast For all she has to give: her human heart. Nancy G. Westerfield Janua~y-Februmy 1997 BRIAN PIERCE The Vatican II Generation and Religious Life lhad just celebrated my second birthday when John XXIII _~-went over to a dusty, closed window, threw it open with a smile, and invited the windy spirit of Vatican Council II in to freshen things up a bit. Needless to say, I do not recall the excite-ment of that time. Nor do I remember where I was when the news broke that John F. Kennedy had been shot. Only three at the time, I was probably building a fort in a sandbox somewhere-- totally oblivious to the tears and shock that swept the nation and the world, sending my mother into early labor. I do not even remember my little brother's birth the next morning. My preparation for first Communion was with a group of guitar-playing sisters who taught us a revised version of the Act of Contrition (I never did learn the "0 my God, I am heartily sorry" version that my older brother learned). They taught us, too, thaf it was okay to chew the Communion host before swal-lowing it, something my brother had distinctly been told not to do. To top it all off, none of my philosophy or theology classes as a Dominican were in Latin, and so, every time an older Dominican tosses out a Latin phrase during a dinner conversation, We younger men just roll our eyes and pretend to know what he is saying. Coming from that background, I can honestly say that I love the church and am committed to continue the journey as a Brian J. Pierce oP is a member of a Dominican community whose activ-ity includes lay ministry formation, university ministry, and pastoral accompaniment of persons with AIDS. His address is Frailes Dominicos; Apartado 2608, San Pedro Sula; Honduras, Central America. Review for Religious believer, a disciple of Jesus, and a preacher in the family of St. Dominic. I often get the feeling, though, that some of those who grew up in the pre-Vatican church look at us of the postconciliar generation as second-class Catholics: "Nobody can call himself a real Catholic if he's never attended a forty-hours' devotion," said one of those faithful daily-Mass folks to me one morning. I swallowed and smiled, not daring to confess to him that the young priest who had just "said Holy Mass" was one of those question-able "pseudo-Catholics." A sense of humor and some patient understanding help in those situations in which the distances between the generations seem irreconcilable. Religious Life and Spiritual Development In his recent book Further along the Road Less Traveled, M. Scott Peck, noted psychiatrist and spiritual guide, has capsulized in simple language the stages of spiritual development that James Fowler and others had mapped out earlier. Peck speaks of four stages: (1) chaotic-antisocial, (2) formal-institutional, (3) skeptic-individual, and (4) mystical-communal. My intention here is not to give an overview of the stages, but instead to comment on my own experience as a religious withi'n the post-Vatican church in light of Peck's categories. I realize that to make sweeping generalizations about faith development, especially on an institutional level, is both preten-tious and dangerous. I do so only as a way of situating us within the present moment so that we can more readily hear the Spirit calling us to growth. All ages of church history have had persons and communities representing each of the four stages. I think, though, that i( is safe to say that the pre-Vatidan church and reli-gious life had become somewhat bogged down in the legalistic uniformity of Peck's stage 2 (formal-institutional). Vatican II opened up the windows and doors of dialogue, both within the church and with the world. This dialogue marked the social and ecclesial environment in which my generation of religious grew up. In our childhood years Catholic liturgy was being transformed (causing its share of confusion, I later learned), and we began singing such hits as "Sons of God, hear his holy word" (inclusive language being still in an embryonic stagg). Renewal brought many new apostolic groups and movements, and there was an Janua~y-Febm,ary 1997 Pierce ¯ The Vatican H Generation and Religious Life overall air of dialogue and experimentation, especially in religious life. Uniformity was out, and modified habits and consensus deci-sion making were coming in. Vatican II's fresh breeze opened up the possibility for many persons and religious communities to move into skeptic-individ-ual faith development, Peck's stage 3. Peck says that, even though this stage is outwardly less "religious," it is in fact more "spiritual.". It is the stage of healthy questioning, conscientious dissent, and the blending of psychology and spirituality. In many ways those first years manifested themselves as an overreaction to the for-malities and legalisms of years past. In a positive sense it was a time of much dialogue and growth. My generation was still too young to be involved in 'the dialogue, but our early religious edu-cation took place in that environment. I remember the lay couple who taught our confirmation class in the early 1970s stressing that for us to be mature Christians we had to learn to make moral decisions with gospel responsibility. A far cry from the Baltimore Catechism of our parents' generation! Now we are in the 1990s and rapidly approaching the new millennium. Again, recognizing the frailty of making any kind of generalization, I think it safe to say that most of us raised in the postconciliar generation and most of the religious communities that went through renewal are still in Peck's stage 3. I do not mean that we have stopped growing or have become stagnant. Quite the contrary. In the American church in general and also among religious, a strong spirit of creative searching, is still preva-lent. At the same time, though, I think that very few religious communities have moved to what Scott Peck calls the mystical-community level. This may be quite natural, given the fact that Vatican II happened only thirty years ago, but my hope is that our generation may have something to offer here. Those of us who were formed in stage-3 parishes and reli-gious communities, complete with guitar Masses and face-to-face "celebrations of reconciliation," never went through the painful birthing process that gave way to the renewal of Vatican II. We are grateful to those who have gifted us with this rich inheritance-- a more mature and liberating life of faith within the community of believers. In many ways we had it easy, and perhaps it is now our .turn to lead the way through the desert. Many of my friends (ages twenty to forty) have left the church for a variety of reasons. Some have gone back to stage-2 Review for Religious Catholicism (usually lured there by disgruntled elders) or have found security in fundamentalist Christian groups. Reactionary Catholic religious congregations and movements and Bible-thumping evangelical churches (sometimes even with a shiny, high-tech faFade) are on the rise. Others of my friends--some of whom experimented with drugs--are trying to get to stage 4 by New Age pseudomysticism. Many young people today have a thirst for religious and mystical experience, and not all of them seek just a quick fix. The large num-ber of young adults (many ex-Catholics) adhering to the rigorous disciplines of Eastern meditation practices is an impor-tant phenomenon of our day. Our gener-ation is willing to sacrifice if we believe it is worthwhile (that is, no blind obedience, please). What, then, is this new journey that calls out to us today? If Our religious com-munities are not opening up the path to a deeper mystical and communal level of faith (Peck's stage 4), how can we respond in creative ways to bring about the needed growth? I am no expert on either faith development or postcon-ciliar religious renewal, nor do I propose to speak on behalf of all the Vatican II'generation. I simply speak out of my fourteen years of experience, prayerful struggle, and reflection as a Dominican. We have been hearing for several years now that religious life is in crisis, and I basically agree with that reading of the signs of the times. Crisis, however, does not have to mean something bad, a negative experience. Crisis can mean growth, a time for matur-ing, Just as past generations of Catholic religious strove to pro-duce new forms of religious life, so must we do today. This is no time to give up or go backward. We have received a generous and precious inheritance indeed, but the "not yet" of God's reign still burns within us: Now it is our generation's time and task to carry the torch. I am aware that much is being written about the renewal and refounding of religious life these days, and in no way do I intend a comprehensive overview of the issues at'stake. I will look at three main topics (contemplative spirituality, community living and sharing, and ministry among the poor) while attempting to We have received a generous and precious inheritance indeed, but "not yet" of God's reign still burns within us. I7- Januao,-Feb~waO, 1997 Pierce * The Vatican H Generation and Religious Life reflect on them from the perspective of us who were raised beneath the cool shade of Vatican II. Contemplative, Prayerful Living My mother, whbm I consider to be a fairly open and renewed Catholic, still pulls a tattered Stations of the Cross prayer book out of her purse to reflect on before Mass or after Communion. In other words, she still holds on to and receives life from the meditative and devotional practices common before Vatican II. That kind of prayer-book piety does not fill my spiritual needs, but neither does the "my ministry is my prayer" pastoral workaholism that apparently has taken its place, especially among us younger religious. It seems to me that we went from saying prayers (Peck's stage 2) to not saying prayers (stage.3 skepticism) and somewhere along the way began to lose sight of the plain, simple art of just praying. For many of us, the charismatic renewal, with its focus on prayer rather than saying prayers, offered a stepping-stone in our spiritual development, but the emotionalism and fundamental:- ism in the movement caused many to look elsewhere. I am con, vinced now more than ever, after five years of living among the destitute poor of Central America, that being a follower of Jesus necessitates a deep commitment to prayer--and prayer requires time, energy, and creativity. Without a very intentional spiritual life, we run the risk of doing many good things on an ego~ trip rather than out of gospel-based selfless love. As I grow in prayer-ful communion with God, I discover that my loving others is freer, less needy, more liberating. In the past several years, there has been a growing interest in contemplative and centering prayer throughout the country. This is a wonderfully hopeful sign, and in many places it is the laity who are taking the lead in this kind of prayer. It saddens me that I have lived in or visited religious communities where com-mon prayer is either nonexistent (stage-3 individualism, at best) or simply "reciting the breviary" (stage-2 formalism). In order to grow into a communal, stage-4 level of faith, we must learn once again what it means to really pray together. I occasionally spend my annual retreat with a small commu-nity of Benedictine women in Oklahoma. These women gather three times a day for contemplative, sitting meditation, a blend of Review for gelig4ous Catholic contemplative prayer and Eastern meditation practices. The shared silence has been a gift beyond measure for me. In my years of formation, we were enc.ouraged to give time each day to personal or "private" prayer--can Christian prayer ever be "pri-vate"?-- but because of the previous generations' experience of having to spend a half hour together each morning in the chapel for "meditation," we rarely shared silence as a form of prayer. It seems to me that in our day and age, with all its diversity and respect of the individual, we could profit immensely from a kind of shared prayer of silence. Silence binds together and bridges gaps in ways that words sometimes cannot. The liturgical reforms brought in by Vatican II .helped to bring our com-mon prayer back into the real world, but I believe that in many ways our common prayer has become just one more task to complete in the day's busy schedule and thus something that many find uninteresting. Introducing some shared silence into our common prayer can be a way of celebrating sacred time together in a "non-doing" manner. Prayer as a,task to be completed increases the workaholism of the many religious and lay Christians brought up on "do good to your neighbor" faith renewal after Vatican II. Not that we should reverse the renewal, for the recovery of the social-justice dimen-sion of our faith has been one of Vatican II's greatest gifts to the church; but are we perhaps only following our culture's insatiable drive for success and efficiency when we burn ourselves out as gospel do-gooders? A deep spirituality.that combines contem-plative prayer and Sabbath rest not only promotes gospel values, but challenges our consumerist society as well. The renewal of the contemplative dimension of our religious life consequently brings into question the professionalization of our ministerial commitments. I think that the emphasis on solid formation in theology, Scripture, and the social sciences that has come as a result of Vatican II is to be highly lauded, especially for women religious, for whom such opportunities were rare in the preconciliar years. To my mind, this move toward professional- In our day and age, with all its diversity and respect of the individual, we cof~Id profit immensely from a kind of shared prayer of silence. ~anua~y-February 1997 Pierce * The Vatican II G, eneration and Rdi~_ous Life ization, though, has taken away much of the evangelical freedom that marked the early years of our foundations. As professionals we have had to buy into the world of competitive salaries, con-trolled work schedules, tenure-track professorships, and the over-all efficiency mind-set that characterizes the corporate and professional marketplace. Can we honestly cultivate the deeply contemplative prayer life that we entered religious life desiring while yielding too much to that system? Without losing sight of the need to be justly compensated for our ministry, have we not given up some of the freedom to "be with and for God" by trad-ing in our vow of poverty for the corporate model of church life? Have we fallen into'a minimalisrunderstanding of Sabbath (noth-ing more than Sunday Mass) because of the demands of ministry? At a recent day-long conference on Dorothy Day and Thomas Merton--given by Jim Forrest, who knew them both--someone asked what his strongest memory of Dorothy Day was. Jim answered quickly and with no hesitation: "When I think of Dorothy, I think of her on her knees praying. She spent a lot of time in prayer." Imagine that! This dedicated social-justice apos-tle of the United States is remembered as a woman on her knees praying, and for long periods at a time. Stage 4's mystical dimen-sion cannot be integrated into our lives if prayer is just another point on the "things to do" list for the day (after clocking out from work at the social-service agency, of course). Our commu-nal and contemplative prayer must be leaven in the dough of our daily lives. For, when our prayer truly becomes prayer, then our ministry and our lives as a whole will also become prayer. Real Community vs. Corporate Individualism We know it. We say it. We preach it. We write books about it. But do we live it? Do we live real community? The early Christian communities were not sacramental fast-food outlets, nor were they the early predecessor to Motel 6 (key, clean bed, cable TV,, free breakfast, cheap rates). They were brothers and sisters who had made a commitment to each other and to fol-lowing in the footsteps of Jesus of Nazareth. They lived, shared their goods, worshiped, and died with and for one another and the gospel. The beatitudes were their daily bread, and they knew that being a disciple of J.esus was to be their everything, their cross and their deep joy. Jesus was the way, the path by which the com- Review for Religious munity of believers would walk together towards the promised reign of God. Does this sound a bit idealistic? Well, the picture which the Gospels and the Acts of the Apostles paint for us probably is a somewhat idealized version of reality. But let us not forget that these pictures appear in our Scriptures precisely because they were the goal towards which the early communities strove. Many ist-century Christians gave their lives to make this dream of com-munal gospel testimony a lived reality. Today we have the same struggles, difficulties, and weaknesses as the early Christians. But can we also claim to share the same goal of offering the world a living witness of the Body of Christ? I think that women and men religious provide coundess exam-ples of Christian witness, but I also think that the communal dimension of gospel living--and consequently of religious life-- has suffered great setbacks since Vatican II. We give ourselves to excellent and creative ministries, but more and more we do them alone. Everyone in the community has a project, and all the pro-jects are nicely organized under a fancy mission statement. We have all made use of the Myers-Briggs and the enneagram to facil-itate our once-a-month interface gatherings (which used to be called community meetings!), but does the world feel the force of our communal witness to the gospel of Christ? In my own Dominican tradition, the example of the first fri-ars in the Americas stands out strongly: a small band of Spaniards on the island of Hispaniola in the early 16th century. Needing to make a response to the atrocities of the conquest and oppression of the island's native inhabitants, and convinced that the atrocities were not the will of God, the community broke with the dominant theology of the day and preached that the Spanish conquerors were living in mortal sin because of their unjust treatment of the Indians. They all signed the community's homily that was preached by Antonio de Montesino, and, as expected, their words brought upon themselves a tidal wave of reactions, one of which was a harsh reprimand from their provincial back in Spain. Listening to the homily that day was young Bartolom~ de las Casas, who years later became the continent's most important defender of the cause of Indian rights. The question that blaringly stands out is whether or not the same words from a single Dominican friar on the island would have had the same dynamic effect on the history of Latin America that the community witness had. I think not. .']anuaty-FebruaD, 1997 Pierce ¯ The Vatican H Generation and Religious Life Today's church has become so individualistic in its focus that one wonders if there is still room for a prophetic witness in com-mon. The "something for everyone" mentality has worked its way into every part of chursh life in our country. Many of our parishes look more like the food malls where thirty or so minirestaurants are squeezed in between J.C. Penney's and Florsheim Shoes. We have become pastoral experts in creating a program for every-one, in itself not a bad outreach mentality; but the lack of focus is something we have to look at seriously. What is the message we are giving about the gospel? How can we celebrate the gains brought on by the council, with its renewal of lay participation in church life, without dispersing our witness in so many directions? I believe we need to step back and ask ourselves the tough ques-tion: Is corporate individualism the same as community? The question becomes even more urgent when we ask it from the point of view of publicly vowed religious life. Are we mir-roring the communal striving of the early Christian communi-ties or the strategic planning model of IBM? Brother David Steindl-Rast~OSB, in his book Gratefulness, the Heart of Prayer, uses a wonderful image to describe community living. He com-pares the old model of pre-Vatican corporate uniformity (Peck's formal-institutional) to sardines all lined up in a can--nice and orderly, but all dead. Real community, he says, is more like a school of fish swimming together gracefully'(Peck's mystical-com-munal). I think that we threw away the sardine can in the 1960s and then, liberated and full of life, all swam off in different direc-tions (Peck's skeptic-individual). How can we get back to swim-ming together gracefully in a school without destroying our creativity or drowning our witness in watered-down corporatism? There certainly are no easy answers, but we know deep down the hunger for such a life. Young people want community. Many of the people my age and younger are tired of the broken fami-lies, broken relationships, and lonely apartment living that have characterized our generation. The thousands of young people who flock to Taiz~ each year in postmodern, de-Christianized Europe must be telling us something. The human heart longs for communion, and the world denies the fulfillment of that longing to more and more people everyday. Many religious women and men are choosing to live alone and work .in their own ministries, often identifying themselves professionally with a group that is not their religious community. Review for Religious We have come to accept this reality as quite normal, but will it continue to attract young people to a life of public, gospel-cen-tered, and vowed living? Real community is an urgent need for us who long to channel our creative energies in healthy ways in a world that sees little value in the commitment of celibate living. Will we find that companionship if we come home to an answer-ing machine full of messages or a "com-munity" room full of brothers or sisters inert before the TV set like the pillars at Stonehenge? Could Acts 2:42-47 give us some hints as to where to continue journeying along the path? References there to the teaching of the apostles, the common life, the breaking of the bread, and prayer point to a community that spent a lot of quality time together. Today we have many meetings run with corporate efficiency, but do we really spend time together (sharing the day's stories during a leisurely evening meal, faith sharing, studying the day's or the week's liturgy texts together, recreating or even taking a day off together--away from the phone and TV-)? The early Christian community's life had a tremendous impact on the local people (2:43). Does ours? Have we ever considered a ministry in which the whole community works as a team (for example, a series of lay formation workshops, time each week in a soup kitchen, regular visits to the AIDS wing of a hospital), giving witness to the value of community through our example? The passage goes on (2:44-45) to the difficult point of sim-ple living and common sharing of goods. It is an area of great challenge for us today. We have adopted the "have credit card, will travel" mentality of mainstream America, some of which, per-haps,, is inevitable. But are we taking these steps with sufficient reflection and caution? Are we willing to defend the truth even when it may not be a popular stance among some of our generous benefactors? Do we tithe from our salaries and communal accounts?.Where does our province or religious congregation invest its money? Do those investments promote social, economic, and ecological justice? Are we content with generic brands of food Many of the people my age and younger are tired of the broken families, broken relationships, and lonely apartment living that have characterized our generation. ffanuaty-February 1997 Pierce ¯ The Vatican H Generation and Religious Life and a simple wardrobe? Do we have a common library, or do we all keep adding personal bookshelves? There are many questions to struggle with, but gospel witness is well worth the struggle. The last two verses of the passage (2:46-47) speak of enthu-siasm, joy, and simple sharing. We glimpse an early community that freely praised God while giving a clear witness to an alter-native, counterculrural way of living. Freedom to be for God and for others was their common ground. They risked martyrdom in order to keep giving their communal witness to the gospel. Theirs is not an easy act to follow, but it sure beats a sardine-can existence or lonely nights at Motel 6. Acompafiamiento, a Way of Walking with the Poor A great gift of Vatican II and these past thirty years has been the church's openness to continuing the dialogue with the world that the council's document on the church, Lumen gentium, high-lighted. The Latin American Church followed up with the prophetic stances taken during the Medellin and Puebla confer-ences of bishops (1968 and 1979). In the United States the pastoral letters on peace and economic justice have been lights .on the path of relating gospel faith to pertinent issues in our world today. We must not underestimate the steps that have been taken since Vatican II. Having said all this, I wish to comment on where I see a weak-ness in our post-Vatican II model of engagement with the world's poor. Not that what is being done is wrong or contrary to the gospel, but in many instances there is, I think, a need to move to a deeper level. Archbishop Oscar Romero, the martyred prophet of El Salvador, popularized during his years as archbishop the term acompa~amiento (accompaniment), a form of walking with the poor that is different from just working with the poor. Acompa~amiento is a way of living more than a way of doing (though, of course, this division in itself is dualistic). Several years ago I heard the noted liberation theologian Gustavo Guti~rrez say that we often reduce the option for the poor to going to the poor neighborhoods and barrios, to the social-service centers and the inner-city schools to work during the day, only to return to our comfortable homes and convents at night. To truly opt for the poor, Guti~rrez said, means to spend the nights withthem as well. In other words, we are called not only Review for Religiotts to do good things for the poor, but to be with them, to walk with them, to live with them, and, if necessary, to die with them. Romero's acompa~amiento could be translated as "sharing bread along the journey." It is different from giving bread to the poor; it is a sharing of life that dissolves the distances that separate us from them. To opt for the poor through acompa~amiento moves beyond all dualisms to make more real the concepts of global commu-nity and people of God. The hospice movement, Habitat for Humanity, L'Arche, and Christian base communities are expres-sions of this new way of being church and community. Each model portrays a community of equals, living and working together for a new world. There is very little corporate mentality present in them. This was the power of Archbishop Romero's witness--an erasing of the distances: the sheep and the shepherd together risk-ing their lives for the kingdom. How can our communities continue to make the transition to more of an acompa~amiento model over the traditional "charity" model (I do not favor the impoverishment of the word charity in contexts like this). I believe that, first of all, we have to set aside the obsession with efficiency and success that our world impresses upon us and complement our doing with an equal emphasis on being with. It is not an easy step. Rather than sending money, clothes, and food to the poor, can we pray, eat, study, recreate, and even live with them? The challenge is at the heart of the Catholic Worker Movement founded by Dorothy Day and Peter Maurin decades ago, and it is the call heralded by St. Paul when he proclaimed that our baptism erases all the divisions between persons, making possible a true community of equals (Ga 3:28). Finally, and perhaps this takes us back to the start, I believe that to truly love the poor as .sisters and brothers requires a con-templative (mystical) heart. To develop the capacity to stand in silence alongside the poo~r and accept the ambiguities of life is to grow into the mystical dimension of our faith. We really are not separate from "the others," but only a contemplative heart can begin to grasp the interconnectedness that holds us all together. If we grow in such contemplativeness, our being with becomes less a heroic act of giving life to .somebody in need and more a happy fulfilling of our potential as children of God: we are uninhibitedly glad of the opportunity to see the kingdom that .Jesus preached radiating from our simple act of "sharing bread along the journey." Januao,-FeblvlaO, 1997 Pierce * The Vatican H Generation and Religious Life I recently learned this lesson anew. A group of university stu-dents and I were scheduled to visit the inmates at the local prison. The students, among whom was Diana, a young crippled woman, met at our house, about ten blocks from the prison. I quietly asked if one of the students would go with her on the bus while the rest of us walked to the prison. Overhearing my request, Diana told me politely that she preferred to walk. I would not hear of it. Angry that no one offered to go with her on the bus, I decided to do it myself. By that point Diana, perceiving herself a burden to ¯ the group, had grabbed her crutches and begun walking home. When she finally had the courage to return to the group two months later, she told me I had made her feel terribly uncom-fortable that day. I had wanted to do something~r Diana. She simply wanted to be part of the group. I had seen her as a problem rather than as a person. Without a heart made flesh by prayerful silence and careful listening, we run the risk--as we go about doing good works to save the world of forgetting that we too are just part of this world already saved by God's love. To step back, to see and lis-ten to God speaking to us through poor people, is not always the quickest, most efficient way to bring about change in the world, but it is God's way. Stepping back, we discover anew each day that we are all part of one body--crippled, broken, healed, and set free. Community and Grace Thirty years after Vatican II, we all still have much to learn. The gospel is new each day and in every generation. However much progress we may have made since, the council, we need some self-critique as we continue the journey. Many people my age are not attracted to a church that differs little from the trap-pings of their everyday job, and the skeptic individualism in reli-gious life does not stand out as an exciting alternative. They can live that way and get paid a pretty good salary for it! Religious life' among the Vatican II generation must continue to offer some kind of critique of the dominant culture if it is to be viable for our times. Some cultural criticism, however, neglects important parts of Jesus' teaching. The post-Vatican II generation of Catholics is nov looking for more moralistic condemnations of modernity. They want a life with deep meaning, a simple life Review for Religious they can share with real people (and not just through their Internet modems!), a life that can help to make our world a bet-ter place without making themselves workaholic basket cases in the process. I believe it is still possible to swim gracefully through the waters of our times, guided not by the uniformity of the past nor the runaway individualism of the present, but by the Spirit of Jesus given to us and quietly moving in us with transforming new-ness and amazing grace. Awakening Golden leaves rustle and swirl Beneath the silver birch tree As sunlight from crisp blue skies Comes to rest on the forest floor. And nature poised on winter's brink Does not die but falls asleep Until it one bright spring morn Awakens to song of birds and brook. How like our lonely restless souls When in their final slumber lie Until aroused one glorious dawn By sweet sounds of an angel's horn. Eva Marie Ippolito Janua~y-Fd.-uaty 1997 F EDWARD VAN MERRIENBOER Of Those Who Leave Us: A Typology Tpe contemporary leader of a religious community is ected to be a person of prayer, with a vision, who can manage finance and who knows the legal aspects of public cor-porate life. Although few people ever fulfill all of these expecta-tions, most leaders do very well at some of them while in office. Many leadership tasks give one a sense of joyful accomplishment; of those that fail to do so, none is more painful, in my experi-ence, than participating in the departure of a member. I was a member of my province's council from 1973 to 1983 and then, until 1992, a member of our general council in Rome. In both the provincial and international contexts, the pain was ever present when a petition for dispensation came in. Impressed by the unique story that each of the many petitions revealed, I began to ask myself what I could learn from them personally and corporately about departure. During my nine years on our general council, I kept a brief list of people's reasons for leaving. My purpose was to learn from these experiences how to help those in leadership. I wanted espe-cially to help the men working in our initial formation programs so that they in turn could help our candidates avoid such painful experiences for themselves and their communities in the future. I share these reflections in that spirit. Edward van Merrienboer OP chairs the Department of Theology and Philosophy at Barry University. From 1983 to 1992 he was assistant gen-eral for the apostolic life of the Dominican order. He has written on reli-gious life, social justice, and spirituality. He can be addressed at Barry University; 11300 Northeast Second Avenue; Miami Shores, Florida 33161. Review for Religious Collating the many stories, I found that about eighty percent of those who left our community from 1983 to 1992 could be gathered into five groups, no matter what part of the world they lived in. My findings, of course, are not scientific conclusions of the sort one expects from an empirical study using a sociological method. Rather, they are reflections made after reading petition after petition regarding departure decisions that had been arrived at by individuals and/or the provincial leadership. I did not speak with the men petitioning for dispensation, nor did I interview their provincial leadership for additional data. My typology is based on what they and their provincial superiors wrote in the petitions. Typologies are models that seldom fit reality perfectly: there is always some overlap among the types. But still the general pat-terns proved helpful when I was making visits to our provinces. These types, from what I have learned from previous members of our general council, represent a change. During the time of Pope Paul VI, most members departed°to enter marriage. Today this is still a reason, but other reason~ have become more dominant. I have shared my findings with members of other general councils. They have found my insights to be valid in their communities and have encouraged me to share them more widely. What follows is a brief description of the five types of mem-bers seeking permission to leave and of the behaviors that led to their petition: the free agents, the must-have-its, the new founders, the loss-of-hopes, and the I'm-better-nows. The Free Agents Most free-agent petitions came from those who entered at the time of the Second Vaticah Council or within ten years after it. My religious community, like most religious communities of that time, was emerging from an era of strict legalism and con-formity. While we never had a fixed mold to force people into, informal ideas of what religious were supposed to be and to do defined almost every aspect of our lives. Perfection would be achieved by going through a "narrow gate," the perfect mechanism for making sure that, of the many called, few would be chosen. After the council, all the rules of our life were examined and revised. Now a wide embrace would replace the narrow way that was so well defined. Pluralism was encouraged in ministry and in 29 January-Feblwal.'~ 1997 Merrienboer * Of Those Who Leave Us local community life. Everyone was encouraged to participate in shaping our life and mission.For most of us this new freedom was a blessing because it allowed us to be ourselves and be faith-ful to our community at the same time. While limits were less defined, most religious knew that there were limits because of our vowed life. This was not the case with the members whom I am calling free agents. They enjoyed the new freedom and saw no limits. For some of them the freedom involved embracing works that were hard to locate within the mission of the institute or within the vowed life. Commonly they found ways to spend community funds while being little concerned about bringing in any money themselves or about the consequences of their expenditures on their community. Because finance is so concrete, much of the ten-sion between free agents and their community is about money. In extreme cases they establish private bank accounts or have funds that are not accountable to the community. Sizable funding is essential to them because it provides the means to express their freedom. Money provides the physical necessities they need to be free from the community's demand for responsible account-ability. Another area of conflict between free agents and their com-munity is their approach to relationships within and outside the community. Some of these relationships become exclusive com-mitments that involve genital expression. Self-direction in ministry becomes essential as part of their freedom agenda. Most are happy with the spirit of freedom that the council mandated; but, when "oppressive" superiors or members begin to challenge their lim-itless freedom, they became unhappy and start to question their vocation. They often say that they woul.d never have come to the point of seeking dispensation from their vows if it had not been for narrow-minded, or legalistic leaders. They do not see the problem of living a lifestyle that is contrary to their public commitment. Long and painful dialogues with their superiors do not enable them to see the points of conflict. Some express their anger at the community for trying to restrict the freedom given to them by the council. Many view the challenges coming to them from their community as statements of distrust. The decision to leave the community is a result of having to choose concretely between their agenda of freedom and certain Review for Relig~ous behaviors their community identifies as essential. It is tragic that often these members leave us without ever understanding that every life option imposes certain limits upon people, that in this regard religious life is no different than any other vocation. The Must-Have-Its Departing members of the second type seek dispensation within a very short time--usually three years or less--after their final profession or ordination. Judging from externals, one won-ders whether these members have really given religious life a fair chance. A common concern expressed by leadership is that these members may be acting in haste. The problems the mem-bers are experiencing could be rooted in the normal adjustment period from initial forma-tion to the wider life of the community. Because of the short time that these mem-bers have been in the community, unless there have been major difficulties previously, most religious superiors give only a very qualified support to their petitions for dispensation. This is understandable from an administrative per-spective, but I think there is an aspect of these members' personality that is perhaps being over-looked. It is this: They cannot come to a decision to leave the religious life or the priesthood until they actually possess these realities. Part of their personality demands that they prove to themselves that they can be a religious before they can decide that they do not want to be one. Some of this feeling is rooted in a need to be clear that they are rejecting the community and not being sent away. Very often I noted that, when during their initial formation they were asked as candidates to question their decision to be a religious, they responded by devoting themselves to becoming a better religious. Even when their simple vow period was extended so that they could look at their vocation, they never questioned their call to religious life. Some indicate that, almost from the day of their final pro-fession or ordination, they began to question if this was for them. They felt that before final profession they really .had not known While limits were less defined, most religious knew that there were limits because of our vowed life. Janua~y-Feb~vla~y 1997 Merrienboer ¯ Of Those Who Leave Us what it would be like; now they knew fully and were not happy. Others fully expected that after final commitment their experience of the life and ministry would change radically. It did not; in some ,cases it even became worse. They were given less attention and were expected to be fully contributing members of the commu-nity- which beEame a major source of frustration. Even in situations where a mentor was assigned to assist them in their adjustment to the postformation community life, there was little the community could do to change the attitude that, "now that I have what I set out to achieve, I noolonger want it." My reading of their autobiographies comes up with a pattern throughout their life of obtaining something, then setting it aside. Before entering the community, a high number of petitioners had obtained graduate degrees in unrelated fields and then never used this knowledge and experience. At the core of persons of this type is their inability to project their hopes into the future and make an assessment of their fitness for that vocation. Their experiences of initial formation do not enable them to make an educated guess about their ability to live religious life in the future. They only know what is present to them, and now that they have the life in its fullness they no longer want it for themselves. The New Founders Some people enter a religious community with the idea of reshaping it according to their own vision of religious life. Such an idea is in strange contrast to a community's centuries-long acceptance of its charism, but it is a fact that some people feel that their own image of religious life today takes priority over all that has come before it. One area into which such new-foundation efforts are brought is the community's mission. New founders would define this mis-sion as movement for social change or promotion of a different theological perspective. In countries where there has been a his-tory of repression in society, they see religious community as a resistance movement that offers its members prophetic opportu-nities. When the new founders promote involvement in social action, they become disappointed that not all the members feel called to participate. In more industrial countries the meaning of religious life, Review for Religious according to some new founders, is to protnote the women's movement or the gay movement. For others it is to become pro-tectors of traditional understandings of the faith. A common focal point for new founders is the community's liturgy. It becomes the platform for their view of religious life. Whether traditional or progressive, they see community prayer as a way to form the other members into a new identity. Most new founders are critical of programs for new members and of the actions of the community's leaders. They believe that, if their own vision of things prev~lils, the community will be refounded with new vitality. They blame the community's short-age of vocations on its resistance to their newcomers' vision of community renewal. The tone of their petitions for dispensation often indicates that they consider themselves to be ahead of or even better than most of the institute's members. They predict dire consequences for the community after their departure, Convinced that their own vision is important and urgent, they feel they must leave and find a place to implement it immedi-ately. Such refounding attitudes seem to stem from an assumption that the community is joining them on their journey, not that they are joining a group that already has a reasonably defined identity as it proceeds on its journey. In my experience, formation programs that encourage self-expression without enough regard for the community's corporate identity only encourage new founders in convictions that will prove problematic. The Loss-of-Hopes I have thus far described three types of departing members. I believe that the responsibility for their departure from religious life rests primarily with them and not the community. The com-munity has failed them in many ways, but the motivation of these individuals has been essentially flawed, often from their very early years in religious life. The fourth type of persons leaving reli-gious life today are different. Here the primary responsibility for the departure lies with the community, with its lack of faithfulness to its charism. These tragic petitions come from persons who have given their best effort to be faithful to the religious life and have not found much support from other members. Some have found it JanuaTy-Febtvtaty 1997 Merrienboer * Of Those Who Leave Us nearly impossible to find within their community a supportive environment for prayer and the vowed life. If they have shared their frustrations with other members, they often have received kind words but not active support. Sometimes this, alienation from the community has been caused by other members' general lack of interest in things spir-itual. These other members see themselves as professionals and have little feeling for the idea of a vocation. Considering the meaning of the vows to be very personal, they avoid discussing their own viewpoint with others for fear of seeming to impose it on them. I believe that the departure decisions of members of this type are rooted in their experience of hopelessness about the direc-tion in which the community seems to be moving. Often they feel that they do not even speak a common language about reli-gious life with the other members. They feel that the commu-nity has settled for the lowest common denominator for reasons of avoiding the tensions associated with serious conversion efforts. From my distant vantage point, there appear to be real signs of death in places where these departing members have been living their religious life; regrettably, suggestions to try another place are too late by the time the petition for dispensation reaches the major superior. It falls on leaders to learn from these tragic stories and to address the perceived failures as part of their leadeiship task. In my experience, it is almost impossible to restore hope to members who have become disillusioned; but leadership should make dis-tinct efforts to change situations in which, in the future, even more members would be likely to lose their hope. The I'm-Better-Nows Persons of the fifth and final type of men leaving religious life during my term of office were those who through most of their lives suffered from spiritual or emotional problems. Often their motive for entering religious life was the hope of having their problems resolved by the vowed life. Some of these problems were rooted in their early childhood experiences. Religiou~ life appeared to be a safe place to escape the pain of their family sit-uation. Their low self-esteem was a primary reason for entering community. Their hope, however, that religious life would con- Revie'a, for Religious fer a new value on them and make them better people had not been fulfilled. In some cases the reality of verbal or physical abuse made them fearful of any close relationship. They perceived the vow of chastity as protecting them from such trials, but as the years passed they experienced an inability to relate in a healthy manner with other members of the community. Their lives were marked by a crisis event, such as substance abuse, which made their superiors suggest or even require them to get professional help. Their petitions for depar-ture were often set in the context of the ther-apy in which their suffering was addressed. As they became spiritually and emotionally more integrated, their reasons for being a religious seemed to them less cogent. If they now were capable of healthy relationships, they wanted marriage or the freedom to find deeper mean-ing outside religious community. While it might seem strange, their main reason for wanting to leave community was that they were now happy and did not need the community anymore, Their needs for protection and status had been resolved in a positive manner. Most of these petitioners expressed gratitude to the community for their loving support through their many trials, and they knew true sorrow as they left. I have spoken with a number of healthcare givers about mem-bers of this type, and all have suggested that departure may be the best option for them. They also suggest that religious should examine within their communities the dynamics that allow peo-ple to hide from their problems until they reach the crisis stage. One healthcare professional once told me he thought that reli-gious practice "false mercy" in not addressing the problems of disturbed members until there is a major crisis. As they became spiritually and emotionally more integrated, their reasons for being a religious seemed to them less cogent. Reflections for the Future No matter how perfect our formation programs become, there will always be some members who make the decision to leave us after many years of association. This is to acknowledge frankly Janttaty-Febtvtat3, 1997 Merrienboer * Of Those Who Leave Us the human dimension of religious life, but we can learn from our experiences. It is for the sake of such learning that I have shared my insights as a general-council member who has returned to his province and seen these patterns continuing in religious com-munities. Can we learn from those who have left us? Can we speak hon-estly with our present members when we see behaviors that have led others to leave us? I believe that, if we have the courage to say yes to these two questions, the pain of occasionally having some members choose to leave us and our life together would be much more bearable. In the Temple Year followed year the two had come to this place, old man, old woman, wearing persistence like a skin. Here, perhaps, familiar shadows sharpened the eye's observance. What ¯ better place to find the light, and by it be found, than in the dark? Leonard Cochran OP Review for Religious HILARY OTTENSMEYER Four Seasons for Christian Group Sharing From time to time a gathering of like-minded Christians-- whether it be a spiritual-direction group, an Emmaus group, a Bible-sharing group, or a prayer group--expresses a desire to "go deeper." This desire, perhaps only vaguely defined, generally means that the members want to be more self-revealing, more honest in discussing areas of faith, doubts about the church, glossed-over conflicts within the group, and fears that the meetings have become perfunctory, even boring. In such a case the introduction of some simple group dynamic into the meetings may allow the group to reach a new and more comfortable, if challenging, level of sharing. A dynamic based on the four seasons seems well suited to that task.~ The first time the dynamic is used, an outside facilita-tor can be helpful, one whom the group has chosen for being able and trustworthy. Later, on its own, the group could well devote at least one session to each of the seasons. Nature's seasons are an experience with which we are all familiar. The seasons can function for a group in poetic, dynamic ways, that is, ways in which the clearest and most labored prose cannot. Such metaphors break through the limits of human speech and help us become aware of thoughts and feelings that are otherwise inaccessible. The "I am" statements of John's Gospel demonstrate this beau-tifully. Each believer brings a different set of meanings Hilary Ottensmeyer OSB wrote "The Problem with Problems" for our September-October 1995 issue. His address remains 1414 Southern Avenue; Beech Grove, Indiana 46107. Ottensmeyer ¯ Four Seasons for Christian Group Sharing on hearing Jesus describe himself as the Good Shepherd or the Bread of Life. The seasons function in a similarly evocative way. People instinctively realize that we grow only when we hon-estly share the burdens and problems of our minds and hearts. Time and again we witness this in the pages of the Gospels. The healed leper, the demoniac rescued from among the tombs, the blind Bartimaeus lifted from his roadside isolation, the breath-less disciples returning to Jerusalem from the road to Emmaus, all these Jesus restores to community where they can pour out their hearts in sharing their "stories." Some Cautions Sharing in a group must be neither .intrusive nor abusive. Certain agreed-upon boundaries need to be set to protect the sanctuary of the individual conscience and the dignity of personal free will. There can be no forced entry into the heart. Even God will not force that door, but, like a true lover, quietly tells us, ,Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me" (Rv 3:20). The ultimate dream: table companionship with God! As a minimum, the following rules apply: 1. Members should make only."I" statements, never "you" statements, that is, "I think." and not "You are . " We cannot know the full reality of other people's minds and hearts until we ask them from a respectful distance. 2. Anyone should feel free to call a halt at any time to a line of inquiry directed towards herself or himself: "I'd really rather not discuss that at this time." This allows group members to claim the reverence which is their due. 3. Members should accept responsibility for the unfolding of their lives, avoiding the chronic "victim mentality" that is pervasive in our culture. Blaming others or "life" is most often an evasion.~ As one friend expresses' it, there are four doors into the neurotic. Each door is a belief in one of the following statements: (1) I can make you happy; (2) I can make you sad; (3) you can make me happy; (4) you can make me sad. Reluctant though we are to acknowledge it, each one of us is responsible for his or her own life. Only catastro-phes that overwhelm us exempt us from facing this honestly. 4. We help each other through honest and clear feedback, painful though that may sometimes be. Simple feedback, that Review for Religious is, a brief statement about how another's thoughts or actions come up in one's own life, proves most helpful: "When I am drawn to act that way, I find ."Advice giving is to be care-fully avoided. Other cautions come to mind, but these seem basic. We do not have a direct perception of ourselves. So burdened are our thought processes, so fixed into routine are our actions, that we need the kind mirror of another's perceptions held up before us. We seem at times so suffocated by our prejudices, by our closely guarded denials and chosen ignorances, that we experience a real joy when someone gently opens the window to let in the fresh air of new ideas and new possibilities. Indeed, our deepest prej-udices are those we hold against ourselves. This is the saddest discovery of all. What a joy when someone helps us stand up and claim our own worth! Fall: Season of Fruition Easing into the sharing process is most gently done by choos-ing as a beginning the symbol of fall. Most mellow of seasons, fall is the time of harvest, when good things are gathered up and fes-tivals begin. The rewards of hard work and steady determination lie before us. We have a need to celebrate at this time of year. At this point, what are the fruits of the group's loyalties? There are stored memories of joy shared, of times when a mem-ber has been lifted up and celebrated. The group has had insights that can be recalled, times when it realized that Jesus was there in their midst and hearts burned with awareness of his presence. The Lord was walking with the group as it went along the way. Ours is a faith community devoted to the joys of remembrance, as every Eucharist proclaims. One way of beginning: Inventory the gifts each individual brings to the group. What do I bring to the group which, because of my background, education, talents, and so forth, constitutes a special gift? Follow this by a question put to the entire group: What do we think this one member contributes that is most enriching? Move on then to a consideration of how the group has changed over time, pointing out new levels of support and understanding. Where has a sense of continuity been discerned? What new and unexpected biessings have been slowly revealed in each individual? ffanuao,-Febrttaty 1997 Ottensmeyer ¯ Four Seasons for Christian Group Sharing An important benefit of a sharing group is the contact that members have between sessions. We all struggle to keep alive a "circle of friends." A support group affords an excellent opportu-nity to widen that circle beyond relatives and school-day chums. Do the members of the group reach out to each other between meet-ings? Has acquiring and sustaining friends--those essential inter-personal skills--been nurtured by the activities of the support group? What new skills have been acquired? "If you want a friend, be a friend" is a truth that needs to be lived out day by day. Living in community is of itself no assurance of having friends, but only company. Have I worked at being a friend to members of the group? Winter: Season of Perseverance Winter is the season of hoping and of endurance. For most of us in these northern climes, except for the occasional bright win-ter day, the skies are covered and a chill hangs over the land. Winds bite. Snow and ice impede travel. One has to draw on deep inner resources of strength, and hold on to memories of warmer days. There are winter seasons for a support group, too. These times have to be confronted and admitted. There is a time for breaking open the soil before spring planting. We are reluctant to put a hand to this kind of work, but it is the necessary condition for future growth. A "winter" discussion is the most difficult kind the group will have, and requires patience and loyalty. Questions needing examination fall easily into three cate-gories: 1. Where have we silently established "off limits" areas of discussion: subtly agreed-upon restrictions and withhold-ings? When and how does sharing break down in the group? What expectations did we bring when we joined the group, and how have these been disappointed because of these unspoken conventions? Was I honest with my hopes when I joined? Certainly, every group has the right to mark the boundaries of its sharing. But were these boundaries hon-estly agreed on when the group was formed? Were we too idealistic, too superficial, or too demanding? Were there angers in the group that were glossed over? ¯ 2. What does the group need to work on with determina-tion, for example, admitting and establishing boundaries, facing avoidances; or surfacing denials? Review for Religious 3. Very importantly, what healings need to take place? Does any member feel wounded or rejected in any way? How would this healing best come about? One makes a wonderful discovery in crossing this difficult winter terrain. Secrets can poison people's lives. When we have the courage and trust needed to reveal those tender areas of the heart, we find that others too have suffered in the same way. Walls crum-ble. The Jesus who draws us together out of our loneliness and fears is there, in the eyes and voices of others, to strengthen the fragile bonds that hold together a faith community. Spring: Season of Hope Renewed We all love spring with its beginnings of new life, with early crocuses, hyacinths, and tulips. Winter seems sometimes to linger stubbornly, but spring finally triumphs and spirits soar. Melting snows turn into sparkling rivulets. Sap rises in the trees, and ten-der greens appear along the limbs of trees. A support group too brings forward its hopes for renewal, for new life. It is helpful to go back and test the roots for their vital-ity. This can be done when the members share where their indi-vidual faith stories began. People are always eager to tell their stories. The vast professional therapeutic industry has risen because people are hungry to recount their stories. If the listen-ers are skilled, they can help the storyteller understand better the meaning of the tale. Within the faith story, certain elements are important. Who taught you to pray? Who were your role mod-els of faith? What were some of the significant moments on your faith journey? What was your image of God in childhood years, and how has it evolved over the years? How do you pray at this time in your life? What more do you wish for in your relationship with God? What is your answer when Jesus asks, "What do you want meto do for you?" (Mk 10:51). Not only do roots need to be inspected, but growth too needs to be looked for. What hungers are you aware of in your faith today? How could this support group help you? What aspects of your faith do you want to bring into the lives of those you love or those with whom you work? I have noticed that groups experience a surge of interest when "spring" sessions take place. A renewed commitment, a deeper investment is made in the group, and mem-bers reach a deeper trust level very easily. Januao,-FebrttaO, 1997 Ottensmeyer ¯ Four Seasons for Christian Group Sharing Summer: Season of Sustained Growth The summer months fill us with a sense of achievement. The harsh days of winter are over. The stimulating work of spring has been accomplished. Now is the time to relax and enjoy the warm days and long, quiet evenings. In fields and in flower beds around the house, buds are gathering to maturity; grains are swelling in the fields and fruits filling out to ripeness in the orchards. This is the season of contentment, when gentle rains come to nature's aid. Now people have time for visits, vacations, and concerts in the park. Indeed, the "lazy, hazy days of summer" clothe us like a comfortable garment, and we are grateful. Groups, too, can benefit from at least one "summer" session, counting the blessings the members have seen coming to fruition among themselves. What was the heritage the individual members received from their mother and father? Looking back on the ten-der years of childhood, each person recognizes a "gift" from his or her parents, a "breath of life" that only parents could breathe into the heart of a child. Influenced deeply by our family roots, we make decisions about our place, our possibilities, in the world. What was the special legacy, outlook on life, stance before the future that the members received-from their mother and father? And how has this gift been nurtured and cherished? How did the hands of your father and mother feel at your back as they sup-ported your first steps and as you still, to this da~,, feel their hands steadying your walk through life? Or, and this too must be faced, did their hands grasp you and hold you back? When did you first feel the hand of God at your back, reach-ing with help and love into your life? Perhaps you experienced God as a hand drawing you forward through difficult days and years, pointing the way prophetically towards promise. Which times were times of contentment, when your journey reached a plateau and you rested quietly for a while? Seasoned Years Our lives seem to take the shape of repeated cycles. The pri-mordial journey of Abraham comes to mind here. A call comes to move forward when we are asked to entrust our future to God in faith. Then follows a transition period presenting obstacles to overcome, anxieties and failures to accept, flesh commitments courageously to be made to our beckoning God. Finally comes a Review for Religious sense of arrival, a time to rest and gather strength for the next call, time to sing a canticle of gratitude. Such a pattern applies to a support group. How has the group experienced these calls, these trials, and these periods of rest? Does the group know how to celebrate its members, choosing activities that will express its joy? One priest group I know takes a three-day trip each summer. All eight pile into a rented van, set out for a not-too-distant point of interest, and simply enjoy them-selves. They are gathering shared happy experiences to live on through the months to come. Nothing has been said on the impor-tant topics of how a group is set up, how members select themselves into a group (or are allowed to join it), and how an individual might bring closure when leav-ing. Indeed, perhaps the group decides it no longer serves its original purposes and goes out of existence. No mention has been made of how a group defines its orig-inal goals or modifies them. Without that vital process, the prospects for a successful investment of time and energy are rather dim. These are all con-siderations for another article, one that indeed has been written many times and was not our purpose here. Group renewal is our purpose. Every group, no matter how well put together at its inception or how generous and serious the will of its members, needs to be renewed in its commitment from time to time. The four seasons of the year can help in that necessary task. When did you first feel the hand of God at your back, reaching with help and love into your life? Note ~ The seminal idea for this article was suggested to me by Donna Fyffe; CommunityWorks; 101 West Ohio Street, Suite 1776; Indianapolis, Indiana 46204. Januar),-FebJvlat3, 1997 PAUL DUCKRO, MARJORIE KUKOR, AND JEAN MEIER Inner Work with Your Anger Anger is an emotion much maligned. It is often referred to as a "negative" emotion. Many persons are not comfort-able feeling anger and seek to suppress it in the interest of har-mony and accommodation. Paradoxically, by such efforts people increase their likelihood of expressing anger dysfunctionally. When people suppress anger, or even repress it, it does not disappear; it is left to work its way indirectly, like a force under-ground. It may express itself in very rationalized statements, rec-ognized only in the impossible and recurring problems that follow in their wake. There may be episodic outbursts of anger followed by gre~t anxiety and remorse, forming a cycle of conflict. Other persons may use anger much more overtly, as a domi-nating force. In them anger is a trademark, emerging frequently with few inhibitions. It may even become crystallized in ways of viewing the world--as evil, inconvenient, incompetent, and so forth. Either extreme--expressing anger frequently or habitually suppressing it--may lead to the development of a clinically sig-nificant syndrome for which professional therapy is indicated. Along with such destructive potential, anger has many posi-tive aspects that we shall point out. Moreover, there are proactive ways to deal constructively with deleterious anger in everyday life. Behavioral therapies have been demonstrated to be very effec- Paul Duckro PhD, Dr. Marjorie Kukor, and Jean Meier CSJ, PsyD, can be written to at St. Louis Behavioral Institute; 1129 Macldind Avenue; St. Louis, Missouri 63110. Review for Religious tive. For example, cognitive behavior therapy is effective in cases of uncontrolled anger, suppressed anger, simmering resentment, or cycles of angry outburst and fearful restraint. Typically it com-bines development of new skills, modification of dysfunctional beliefs, and exploration of past experiences that have shaped a person's thoughts and behaviors. More experiential approaches are effective too. In clinical practice these have been shown to improve the recognition, acknowledgment, and expression of anger, whether or not there is the opportunity to work through the anger interpersonally. Experiential therapies take many forms. Art, movement, and fan-tasy are common ways to explore and express anger. Painting and sculpturing are evocative media through which the source of someone's anger can be revealed. Color and form can often rep-resent anger that lies too deep for words. This therapy has long been used with children, but it is no less effective with adults who feel trapped in their own anger. Exercise and movement can express and diffuse angry feelings. Emotional energy is "con-verted" into physical energy rather than being "trapped" in psy-chological or physical symptoms. Fantasy allows people to express and then explore their powerful emotions in a safe way, even toward absent or deceased persons or toward the unseen God. The persons "work through" angry feelings, moving toward a new level of integration and wholeness. Experiential therapies are important when the anger is not even recognized, much less processed, as emotion. It is not unusual for anger to be experienced and expressed--and masked-- in intellectualized forms such as opinions and logical judgments. In such cases, working in a tactually receptive form of experien-tial therapy can release emotions otherwise effectively disguised as thoughts and verbalizations. For persons of faith, contemplative or meditational encounter with the anger has great potential, linking the psychological and spiritual aspects of healing. It is on this approach to anger man-agement that we focus here. For our purposes we will refer to it as inner work. Inner work is the interior correspondent of con, flict resolution. The essence of both is movement, as opposed to remaining stuck in resentment, bitterness, or cynicism. From the exterior perspective, the time given to inner work appears to be "doing nothing." In fact, this doing nothing is true only superficially. Inner work is an active and engaging process of Janua~y-Feb~'ualy 1997 Duckro, Kukor, and Meier ¯ Inner Work with Your Anger coming to terms with both the immediate stimulus for the anger and its deeper sources within. Synergistic with the more obvious activity of conflict resolution, engaging in inner work may provide the time needed for cooling off. Beyond such a practical benefit, this doing nothing is also the space in which one can reflect and make associations and thus prepare to move forward in relation-ships. It helps individuals to insure that they are not pinning their own issues onto someone else or substituting one-sided judgment for dialogue. Stages of Inner Work Inner work with anger involves several stages. The first appears so simple that it is often overlooked: the recognition that you are angry. This step requires regular self-examination, knowl-edge of the ways you may experience anger physically and psy-chologically, and alertness to how you customarily try to mask your anger. That regular self-examination is necessary only restates the obvious: if one does not look, one will not see. Knowing the variety of ways that people experience anger increases the odds that you will recognize it. Anger is, of course, an emotion that people experience directly, but it can also be uncovered in behaviors, thoughts, verbalizations, and bodily reac-tions. Individuals will have characteristic ways in which their anger is masked, expressed indirectly, or expressed passively. Becoming aware of these patterns of human response, you will more likely recognize your own anger under such guises as logi-cal argument, social withdrawal, passive resistance, depressed mood, and spiritualization. If you do not recognize your anger, it cannot be channeled or transformed. Anger that is not experienced or expressed directly is not easily unmasked. Gruff exteriors can hide from the indi-viduals themselves an anger that is obvious to everyone else; so can a smile, and so can solicitousness. For you to relate to such a "shy" anger within yourself may be compared to relating to some-one who is reluctant to come forward. The unmasking must not be done forcefully, or hurtfully. Imagineextending your hand to the anger within, with reassurance that there is no need to hide. In this invitation the anger is reassured that it is seen as a legiti-mate emotion with a reason for being which is important for you to understand. Review fi~r Religious The simple power of recognizing your anger (we might call it awareness) lies in the fact that merely paying it attention changes the anger at once. This phenomenon, the power of simple obser-vation to transform what it observes, is well recognized, not only in behavioral but even in physical science. It can be found in var-ious forms also in our spiritual tradition. From earlier teachers we know the concept that to hold the true name of anything or any-one is to have power over it. We learn that the desert fathers and mothers taught their spiritual children first to name their demons.St. Teresa of Avila taught us that, if anything is embraced in love, it already begins to be transformed. To be true to this way of proceeding, we must remind ourselves that the power does not lie in trying to manipulate or control the anger. In each case, as in the example of dealing with "shy" anger, there is an encounter with the anger. Encounter implies relationship, interaction, and the potential for mutual change: the anger also has something to say. The second stage of inner work with anger may be described as bringing the anger inside yourself. Unpacking that metaphor is not easy; not all of its meaning will be captured in any one exposition. It is already evident that the first and second stages are diametrically opposed to what is often a reflexive response to strong, unwanted anger--trying to get rid of it. We turn to a familiar fairy tale to shed more light on the power of bringing the anger inside. Recall the story of "The Three Little Pigs." Imagine being one of the little pigs barricaded in the last house, the one made of brick. Anger at first may seem like,the big bad wolf howling menacingly outside the door. You shake within, behind the barred door and locked windows. To be exposed to such a monster would be certain death. If matters continue in this way, there can be no happy end-ing-- at best there is stalemate. You know the pigs' solution, and in a way it is related to what we will suggest. But let us modify it in the interest of love and mutual growth. In a feat reserved for imagery, imagine yourself inviting that wolf in. Already, simply to enter the house, the big wolf must become small, at least small Inner work is an active and engaging process of coming to terms with both the immediate stimulus for the anger and its deeper sources within. JanuaJ3,-FebJvtal3, 1997 D_.~ckro~ Kukor~ and Meier * Inner Work with Your Anger enough to fit through the very same door which you use. From that time the wolf already becomes more your equal; the bad wolf becomes your guest. Your fear calms down to prudent caution. Anger, upon being brought inside, begins the dialogue, furthers mutual understanding, and allows you to listen to the message-- which apparently some part of you thought was important enough to arouse such a furor. The third stage consists of continuing your association with the anger. This is the dialogue, and the very heart of inner work with anger. Although associating with your anger must of neces-sity be a free-flowing process, with content unique to yourself, it is useful to consider the general material you might encounter. The material of association might be divided into old and current issues. Old issues are the recurrent themes that come up again and again in anyone's life. Much of the message of any intense "negative" emotion has to do with these recurring themes. A popular way of conceptualizing this idea has been called the 90/10 rule. It suggests that, in understanding the message of strong feeling, very little (10 percent) has to do with what seems to be obvious, the matter on which you are focused. The greater part (90 percent) arises from old issues that have been reawak-ened by the current circumstances. Imagine a detonator: a small and harmless charge sets off a much larger and destructive explo-sion, a cache of dynamite for example. Obviously, the great positive potential in associating with the anger is in learning to listen for the old issues which come up in the process. These old issues influence your perception as perva-sively as a pair of colored glasses affects your view of the world around. They color your interpretations and lead to a type of conditioned reality. You actually see what you expect to see. Unrecognized old issues lead to compulsive or addictive cycles of behavior. You perceive each new situation through lenses that transform it into an old familiar one. In turn, you bring up and apply old familiar responses to these new situations. Outcomes become more and more predictable. Imagine a traveling theater troupe picking up extra actors in each town. The players are dif-ferent, but the plots are always the same. With anger, bitterness, or resentment, there is a kind of cold comfort in having been right about the advent of unpleasant realities (while you conve-niently forget that often it is you who make them unpleasant). Such victories are P))rrhic, Finding the results familiar becomes Review for Religious for you (however unconsciously) more desirable than finding--or trying to make--the current reality pleasant. The rigid shape of such compulsive behavior is evident. To emphasize the importance of old issues is not to say that current issues are unimportant. On the contrary, as you recog-nize the anger, calm the anxiety, and listen for old issues, the cur-rent issues become more distinguishable and more manageable. The solutions that present themselves are likely to be effective for being rooted in your actual current situation instead of being autonomous repetitions of previous experiences. When you see current issues clearly, you under-stand them in terms of relationship rather than as someone else's problem affecting you. You see a problem as relational, a matter between or among the several concerned parties rather than in one or another person. Common sources of anger in the present include threats to self-esteem, feeling vulnerable, being cheated, receiv~ ing dishonest or indirect communication. When these problems are freed from the heavy bag-gage of the old, recurring themes, their substance remains but they become much lighter to carry. Consider, for example, a threat to self-esteem. A colleague is given attention for her successes. It seems to you that some of her ideas carrie from' conversations in which you played a part. There is resentment that she is in the spotlight and fear that no one will look to you for ideas in the future. The most power-ful factors in your emotional response to the situation lie in your previous experiences. If you have felt unappreciated, if you have been afraid to speak before others, if you have learned to feel that others do not take you seriously, if you have learned to deeply doubt your own value or your ability to succeed, you will feel burning anger at your dubiously accurate perception of a threat to your livelihood and reputation. If you are not good at pro-cessing and expressing anger, you will carry it as a tortuous con-flict within you, eating at body and mind, blocking the flow of spirit. On the other hand, if you can recognize the old issues for what they are, can avoid disparaging yourself for holding them, and then begin dealing with them directly, you will find within The great positive potential in associating with the anger is in learning to listen for the old issues which come up in the process. dO dTtttltta13,-Febrtttlty 1997 Duckro, Kukor, and Meier ¯ Inner Work with Your Anger yourself the energy for doing so. You will assess more clearly how serious the immediate threat is. From that assessment you can gauge the strength of the confrontation and discussion you must have with your colleague. If you are not.skilled at assertive expres-sion, you may determine a course of action to improve such skills. The problem is resolvable. The actual method of associating with your anger requires some elaboration. An essential component is to calm yourself down. The failure to calm down, especially to calm down your cognitive activity, heightens the risk of repeating a version of the old issues that tend to inflate your angry response. Physiological calming facilitates cognitive calming, and both allow the pro-duction of fresh associations. It is important to distinguish this type of calming from sup-pressing the anger or avoiding the current issues. The idea is not to become suddenly and inexplicably blissful. The aim is simply to be present to the anger--bringing it in, seeing it for what it is, and sorting out the old issues that are inflaming it. The most effective way to calm down is simply to become aware of your breathing and then to breathe gradually more slowly and deeply, and from the diaphragm. No particular rate or pro-portion of breathing is necessary, but it is often helpful to allow each exhalation to proceed slowly, like a slow leak from a tire. With each long exhalation your heart rate will be slower, and you will feel more and more relaxed. Let yourself move as necessary to remain physically comfortable, and do not be afraid to take a big ungainly breath if you get out of rhythm; just come back to the slow, diaphragmatic breathing as soon as possible thereafter. The overall goal is a sense of effortlessness in the breathing, letting the tension and the struggle to control melt away, but feeling all the sensations of the body with even greater awareness. Focus then on the parts of the body that seem most active. You will find in these places the physical correlates of your anger, As you interact in this way with your physical sensations, move to the emotion underlying them. Remaining relaxed, let yourself feel the anger more fully, either directly as emotion or in its phys-ical manifestations. Now that it is allowed to enter within your relaxed self, it will no longer be overpowering as you contemplate it. Call it by name with your inner voice, softly and repeatedly. As you do so, remain calmly aware and allow your mind to produce the next thought, feeling, image, or memory. Accept that next Review for Religious association without judgment, and then focus on it. Continue the process in just this way until you reach an association that seems new and striking a.nd that requires more time. Stay with it for a 16nger time, just holding it in mind. Other thoughts and feelings will weave themselves around it. If you find yourself excessively dis-tracted, try writing.down your thoughts, feelings, or sensations, associating further with each one as you write. In this process of free association, you are opening doors within you. Areas which have been blocked off by shame or will-fulness may become accessible. Some of these areas may be unpleasant, exposing feelings that are painful. These you must bring to spiritual direction, prayer, intimate friends, or psy-chotherapy for support in working through them to new life. In the course of such work, you move toward oneness within; this is the essence of the integrity you seek. You see yourself more hon-estly and clearly, and you see also what is being touched within you. What you must do becomes more clear. The last stage is taking the anger to relationships.° Although our focus in this essay has been on inner work, this inner work leads to interpersonal interaction. It is in the movement from intrapersonal exploration to the interpersonal resolution of anger that we avoid individualism and act for justice and peace in our personal worlds. These personal worlds, in any particular life or set of circumstances, may range from the grand scale of interna-tional diplomacy to the intimate relationship of two persons. This inner work, then, is not an alternative to external work, but is the basis from which to move toward others. In inner work we take time to explore thoroughly .the nature of our own anger, with-holding action until we have taken the beam from our own eye. Upon so doing, when we do act we are much less likely to return evil for evil. We are more likely to be able to collaborate with God in turning all things to the good, for ourselves and others. Relational Responses In discussing this stage in which we take the anger to rela-tionship, it is useful to highlight the basic choices with which we are faced. Our choices determine whether and how much our response will further a relationship. In coming to terms with any strong "negative" emotion, we are faced with such choices, lead-ing to greater or lesser connection with others. Januaty-Febtvlaty 1997 Duckro, Kukor, and Meier ¯ Inner Work with Your Anger The mutuality required for integration rests ultimately on dialogue, people expressing their own feelings and desires and listening to one another. Y2 At its worst, anger polarizes. The participants separate into factions whose interests seem mutually opposed. Anger so expe-rienced leads to stronger or longer-lasting feelings of hatred and resentment, and to behaviors aimed at the injury or destruction bf the other parties. We easily see such hot or cold wars on the broad and somewhat anonymous levels of local, national, and interna-tional politics; they occur just as often, however, on the smaller stages of our personal and professional lives. Somewhat more benign, but still only minimally relational, is what we might call parallel play. In this live-and-let-live stance, there is no intention to hurt the other parties, but neither is there much sense of the common or universal good, and there is no intimate interaction. Farther along the continuum, we can indicate a point of compromise. This term is unfortunately not held in high esteem. What some people see as a reasonable compromise, many others see as "giving in," collaborating with evil; in fact, they see the compromiser as "compromised"-- or, at best, wishy-washy. However, com-promise (literally: putting forth, together) can be actually a high-level response with the potential for build-ing a better relationship out of previous anger and conflict. The partners in conflict become sensitive to each other's agendas and to opportunities for their mutual benefit in a common good. The arrangement might be unsteady, but continued dialogue in this spirit leads to change, however slow it might seem to those who prefer war, personal or otherwise, as a means of change. On any given day, compromise may be all the relationality we can muster. Nevertheless, its regular practice can move us along toward the point of integration. It is in the honest integra-tion of apparent opposites that we most fully participate in ongo-ing creation. Both compromise and integration must be and remain, opposed to syncretism, in which each side is reduced to being a lesser entity than it was. Integration requires the full pres-ence of both parties, each maintaining--and even realizing more fully--its own identity, but also coming together to form, from an Review Jbr Religious appreciation of their essential unifies and commonalities of inter-est, a new whole never before experienced. To accomplish such a union requires freshness of experience: two persons seeing each other as if for the first time. Obviously, the ideal is challenging and not easily reached. It is best to consider it a process that incor-porates the letting-go of egoism, that sense of self which empha-sizes self-protection and personal rights at the expense of openness and intimacy. It is analogous to the process of inculturation in evangelization presented by Pope John Paul II and articulated eloquently in the documents of General Congregation 34 of the Society of Jesus. The mutuality required for integration rests ulti-mately on dialogue, people expressing their own feelings and desires and listening to one another. Words are a poor medium to express such matters, but they are often the best means we have. In love, they are enough. At this level of relationship, anger has been transformed. It is now not merely a difficult emotion to be managed, but an impetus to new creation. Of such dialogue--two or more persons allowing their center of focus to be between or among themselves rather than within any one of them--it may truly be said that the reign of God is there. Forgiveness and reconciliation are experienced in a fresh way. Old hurts are not forgotten, but now are embodied in the new whole. They are used to create a new way of understanding which, rather than suppressing them, coopts them for the good. Taking care of oneself is redefined, as self has been redefined, beyond the limits of the corporeal body and one's personal psy-chological history. The well-being of any other person comes grad-ually to be seen as vitally important to one's own self. The Contemplative Stance This coming together in integration is certainly not without much pain and difficulty. More often than not, it seems that the creation of a new whole from disparate positions is impossible. Nevertheless, it is this apparent impossibility that in fact calls us to a new something. There is a tradition, among shamans of so-called primitive religions, that iust such apparently impossible situations signal, often in a sacred dream, the opportunity to advance to a new level of spiritual understanding. In our Christian tradition we may understand this new creation as furthering cor-poral realization of the mystical body of Christ. .~mlttaly-Febrttal3, 1997 Duckro, Kukor, and Meier o" Inner Work with Your Anger A contemplative stance in life facilitates the recognition and acceptance of opportunities' for integration as we work through strong feelings of anger. Such a contemplative stance does not imply or require a cloistered vocation; it is simply a willingness to become ever more aware of what is happening within us and around us. It is furthered by the practice of certain disciplines such as frequent self-examination, centering prayer, and medita-tive relaxation. An image passed on by Suzanne Zuercher OSB expresses the nature of being contemplative very well. Imagine holding a bird in your cupped hands. Hold it too tightly and the bird will be crushed; too loosely and the bird flies away. So it is to be present to ourselves and others. In such contemplation God, divine Mystery, is found truly in all things. All the events of life, without exception, are material for the spiritual journey. There is no need to avoid or suppress dis-tractions or strong emotions; there is only the call to work with them honestly. An ideal, of course, is a distant marker. As with ship and lighthouse, we hope not so much to find ourselves there as to be guided by its light. In the end the stuff of our growth is not found in our perfection, but in our flaws. Stumbling blocks become stepping stones, fissures become our footholds. Honest reflecting on the disruptive emotions that rise unbidden in us, and on our failures in handling them for the good, keep us rooted humbly in the truth of our lives. This truth, however unlovely it may seem, is the sure and only foundation for realizing the power of God working in us, From there we move closer to joy and compassion, holy indiffer-ence and equanimity, and become people for others. We find love. Review for Religious DENISE M. CALLAGHAN On Letting Go l~aan still see you sitting across the room from me, the light of e lamp highlighting your silver hair, your blue eyes still filled with life. You talked of how they were "putting you out," try-ing to get you to come to the motherhouse infirmary. And the best reason they could give you? They were worried about you because you seemed to be forgetful. You were not buying that, you told me. You kept insisting that you knew what you were doing, that you were not forgetful or careless about little matters of safety. I tried to suggest that there could be episodes you were not aware of. If you had been aware, there would be no prob-lem- but not being aware that you were not aware could be seri-ous. I was not just playing with words. I tried to give you examples. I tried to ease your dread of being uprooted. I hope I helped just a little, anyway. I thought of you often after you left. I found myself praying that you would be able to let go. So much of life is a matter of let-ting go. None of us does it lightly or easily. We are clingers by nature, I think. Even as infants we fasten our fingers around lit-tle baubles and hold on with surprising strength. Paul talks about that in some of his Epistles. "When I was a child, I spoke like a child, I thought like a child, I reasoned like a child . . ." (1 Co 13:11). I think (can we really remember it all now?) that it was not always easy to put aside the things of the child and become the responsible adult. Somehow, however awk-wardly, we did it. Sometimes it is not all pain--if the letting go of the old, famil-iar some thing, or some place, or some one means the reaching out Denise M. Callaghan SSND writes to us from 6401 North Charles Street; Baltimore, Maryland 21212. 1997 Callagban ¯ On Letting Go What a beautiful gift we offer one another when we truly listen! Y6 to some one new, or some place new, or some thing new that sat-isfies and delights us. But there are those letting go's that are just that: all pain. There is no exchange; there is an emptying out, a hollowing out, a hurt, a loneliness, a void. Some of us literally break under the strain of it. Some of us do not break, but we become bitter and withdrawn. Some of us bluff our way through or somehow just bury the ache. Some of us, quietly and with great wisdom, simply let go--and then go on. What a great grace! No matter who we are, no matter how well we do what we do, we will all need from time to time to be able to let go: ¯ the older for the younger, ¯ the familiar for the new and the different, ¯ the surety of the tried and the true for the promise of the untried and the possible, ¯ the mellowed for the freshly cured, ¯ the wisdom of experience for the vision and the dream of the not-yet-chanced. It cannot be done lightly, nor should it be. Wisdom cautions weighing and measuring, reflectively letting go, effectively hold-ing on. We need to pray that the Spirit of wis-dom will inform us. We need to be attentive listeners to the movement of the Spirit in our own hearts and to trust that message. We also need to pray to be good listeners one to another. No one of us is so informed that our own judgment is always best. So we listen and weigh our view again, in light of someone else's wisdom and insight, There is a courtesy we owe one another, and a respect, and an esteem. We listen to each other, not dismissing the line of rea-soning, but attentively pondering it. What a beautiful gift we offer one another when we truly lis-ten! It is rare that we really do this. It can be singularly painful to someone when we do not do it, as when one who over a span of years has been looked up to as wise and judicious, insightful and intuitive, now senses that her views are being suddenly and sum-marily dismissed by younger members of the community. The real pain here is the feeling she has, upon seeing her remarks mentally brushed aside or not even fairly listened to, that she her-self is being discarded. This kind of not listening can go the other way, too. Someone Review for Religious young and presumably inexperienced touches deftly and wisely the very core of the issue and is merely smiled at as though youth's inexperience cannot possibly know anything that is truly perti-nent and helpful. All of us, of course, are painfully aware that most wisdom seems to come only by hindsight. Wisely did St. Augustine pray often for the grace of a "listening heart." We do indeed have to try our best to speak truth as we perceive it. Beyond that, we need the grace to be able to let go and try to pick up the truth in the words of others. Sometimes the need to let go can concern only myself: ¯ the death of a loved'one when I cannot even imagine living my life apart from that person, ¯ the loss of a friend in some painful misunderstanding that somehow cannot seem to be remedied, ¯ the diminishment and inability brought on by serious illness or aging, ¯ the hurt when politics decides who gets the promotion or the credit or the acclaim. One other demand on us individually from time to time will be the letting go of memories. We need never let go of the very heartening memories that enrich us and that are among our most precious treasures. We thank God over and over for those times, those persons, those events that set our hearts to singing at their every recall. But we do need to let go, with God's help, when the memory is painful and the whole episode shouts of injustice or rash judgments or false accusations or just plain dislike. It is right to try to remedy the wrong, particularly if it is done to someone else. Jesus asks each of us to be a speaker of truth. But when every effort fails and every avenue of remedy is sealed off, we need sim-ply to let go and to go on. It is not easy. Yet holding on and nurs-ing the grudge can be utterly destructive. We give the victory to the demon of darkness and we hurt God's cause. Ther

Issue 51.3 of the Review for Religious, May/June 1992. ; for religious Christian Heritages and Contemporary Living MAY-JUNE 1992 ¯ VOLUME 51 ¯ NUMBER 3 Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis Universio,., by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-535-3048. Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Correspondence about the "Canonical Counsel" department: Elizabeth McDonough OP ¯ 5001 Eastern Avenue ¯ P.O. Box 29260 V~;ashington, D.C. 20017. POSTMASTER Senti address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, anti additional offices. SUBSCRIPTION RATES Single copy $5.00 includes surface mailing costs. One-year subscription $15.00 plus mailing costs. Two-year subscription $28.00 plus mailing costs. See inside back cover for subscription information and mailing costs. ©1992 Review for Religious for religious Editor Associate Editors Canonical Counsel Editor Assistant Editors Advisory Board David L. Fleming sJ Philip C. Fischer SJ Michael G. Harter SJ Elizabeth McDonough OP Jean Read Mary Ann Foppe David J. Hassel SJ Mary Margaret Johanning SSND Iris Ann Ledden SSND Edmundo Rodriguez SJ Se~in Sammon FMS Wendy Wright PhD Suzanne Zuercher OSB Christian Heritages and Contemporary Living MAY/JUNE 1992 ¯ VOLUME 51 ¯ NUMBER 3 contents life choices 326 A Monastic Way in the World Theresa Mancuso tells of the monasticism she has found herself continuing to live now for ten years in New York City, ever since she left her monastery in upstate New York. 337 I Leap Back Over the Wall Corey S. Van Kuren OFMCap offers reflections on his experience of reentering a religious community. 341 Why We Stay Eileen P. O'Hea CSJ presents a personal witness to a lasting commitment to the religious vocation. 347 When a Sister or Brother Leaves Melannie Svoboda SND offers personal reflections on the departure from religious life of a lifelong friend. transitions 356 The Integral Sabbatical Brian B. McClorry SJ blends the traditional sabbatical elements of coursework and reading with time in a remote wilderness and discovers the riches of the ordinary. 373 Using Ignatian Discernment Philip L. Boroughs SJ applies the Ignatian principles for discernment to a person in a time of transition. scripture and spiritual life 388 A Woman's Compassionate and Discerning Heart Mary Lou Cranston CND examines the compassionate heart of the. woman in 1 Kings 3 as a model for understanding discernment and its relationship to religious obedience and governance. 397 Peter's Characterization in Luke-Acts Lola M. Wells proposes that a unified reading of Luke-Acts provides a valuable portrait of individual discipleship. 3 2 2 Review for Religious 403 Petitionary Prayer in a Biblical Perspective John H. Zupez SJ reflects on the constant value of petitionary prayer especially through a more mature way of entering into our Scriptures. 408 Hasidism, Creation, and the Psalms Joseph Fichtner OSC, guided by the Hasidic tradition, finds in the Psalms an awe-filled creation spirituality alert to the Creator's presence and power. devotional life 417 Marian Spirituality and Apparitions Walter T. Brennan OSM suggests that the proliferation of Marian apparitions leaves us living in a gray area of pastoral judgment and practice, but paradoxically gray is full of color. 424 The Mirror Image in Clare of Assisi Sister Karen Karper develops how Clare presents Christ as the mirror of one's own deepest identity and its apostolic implications. charism and mission 432 Reclaiming Competence Theresa M. Monroe RSCJ indicates that some careful limits and boundaries would protect the creativity our times demand of religious institutes. 453 Restructuring William F. Hogan CSC points out that restructuring in religious congregations must balance the twofold need to maintain institutional essentials and to adapt to the challenges of the mission. 458 reflection Why Claude la Colombi~re? John A. McGrail SJ uses the canonization of Claude la Colombi~re to consider the roots and contemporary value of devotion to the Sacred Heart. departments 324 Prisms 461 Canonical Counsel: Voluntary Exclaustration 469 Book Reviews May-j~une 1992 323 prisms Pope John Paul II seems to be setting a record in saint making. In his various missionary travels, he frequently celebrates the ritual of beatification or can-onization of a woman or man recognized for holiness by the local people. Some are critical of this making of saints. "Out of step with the times," they say. Others just wonder why. We human beings need our heroes and heroines. The stories of women and men who have captured our minds and hearts because of their bravery, their dedicated service, their contribution to a more humane world have been told in every culture and in every age. The names change, the circumstances differ, but the inspiration for human living remains the same. We all seem to be searching for a glimpse or two of heroism not too far from home. Yet some fear or some reluctance appears to stifle, early on, our own desire for the heroic. Various factors may contribute to this reluc-tance. Perhaps pop psychology, too readily imbibed as Gospel, has made us too content with being the ordinary persons we are, too willing to be coddled into a generic self-esteem. Or when heroes are proposed, a mean spirit in us and in our culture may drive us to search out ways to cut these people back down to ordinary size . . . or less. Maybe such behavior flows from a poorly idealized pro-letarian spirit which is a communist residue in us all. Often it seems that heroes or heroines are quickly raised up and 324 Review fbr Relig4ous just as quickly forgotten. Perhaps our enthusiasm for their exam-ple and their deeds lasts no longer than the music or video of the moment. Then, too, we probably fear the disappointment of the hero or heroine letting us down; we surely fear the cost of hero-ism for ourselves. Despite such stifling factors or because of them, our need for inspiring heroism to permeate our everyday world in the living example of contemporary women and men remains. The vari-ous spiritual traditions in the church have been first enfleshed in the lives of women and men before they came to be written down as programs for the following of Christ. Life and ministry shone out in persons with names and faces before any rule or constitu-tions were formulated. There comes a time in every spirituality when structures or formulas or written theological treatises are essential if it is to become a heritage or tradition within the church community. A common way that particular spiritualities have been institutionalized has been through the foundation of religious congregations. Religious life does not exist as a generic reality, but only in particular embodiments, each with its own approved rule of life, an organized spiritual tradition. A religious rule of life, then, not only provides for the identity of a particular reli-gious family as a legitimate form of following Christ, but also ¯ brings that family's prophetic voice to the harmonies and coun-terpoints of the church on earth. The danger of any heritage arises when it becomes a tomb or sculpted sarcophagus, beautiful in its form, but containing disconnected bones devoid of breath. Only heroes and heroines make spiritualities live. Can people live heroic lives in an unheroic age? The answer obviously lies with us. No matter what our spirituality or her-itage may be, the people who embody it for us retain an impor-tance beyond a brilliant theoretical study of a particular charism or some wonderfully fashioned new constitutions. Saints, both old and new, hold out to us the promise that this kind of a fol-lowing of Christ is humanly possible. Requiring a little heroism, perhaps, but humanly possible. Our church and our world need heroes and heroines. Anyone of us who is serious about the spiritual heritage we try to live rec-ognizes the call within it to be heroic. To paraphrase Chesterton, it is not so much that heroism has been tried in our day and found wanting; rather, today we try so little to be heroic. .David L. Fleming SJ May-3~une 1992 325 life choices THERESA MANCUSO A Monastic Way in the World Into the darkness of a cold winter's night, I peer quietly from my third-floor window, reflective after the day's work. Gathering up my briefcase and tightening my gray woolen scarf close about my face, I leave the office and head up Lafayette Street towards the "M" train. This is the evening part of my daily routine, the trip home from work. Upstate far away the semantron sounds over halcyon hills of white birch. Monks and nuns make ready to answer the call of the monastery bell which will soon follow the hol-low rhythm of the semantron. Donning black choir robes, they will take their places for Vespers. Ancient chants will blend harmoniously with the whistling mountain wind as it purrs along the windows of the monastery church. Still living my self-imposed exile of a decade, I walk through the darkening streets of lower Manhattan as falling snow shimmers softly about the dim street lights. I hear down-town church bells chiming six o'clock. The old nostalgia rises as I hustle down broken concrete steps into.the cold, damp tunnel, far from the candlelight kingdom of my monastery home. The "M" train screeches into the sta-tion, jamming to a stop along the drab platform. Doors fling open and I rush to board, jostled by the crowd, my fellow travelers, all scrambling for a seat. Everything monastic, everything I love, is far away and long removed, Theresa Mancuso has been a member of an active religious order and of.a monastic community. She has published on wide-ranging topics 'including religious education, elder abuse, and criminal probation. She lives at 448 Seventh Avenue; Brooklyn, New York 11215. 326 Review for Religious but I carry it still in my heart. Here in the streets of the city or deep beneath them hurling through subterranean corridors on hard cold rails of steel, I ponder the Desert Fathers and the vows I made years ago while walking in their pathways. Every day, five days out of seven, I begin and end my travels at Union Street station in the underside of Park Slope, Brooklyn. It is a poor neighborhood unreclaimed by urban renewal. Trash and waste clutter its curbs and sidewalks, a place where immigrants cling tena-ciously to the fringes of hope that carried them from their homes in Ecuador, Nicaragua, Puerto Rico, parts of Asia, Africa, and Eastern Europe. They work hard here and live hard, struggling to make it on Union Street. These are my neigh-bors and I am theirs. Amid the drama of daily life unfolding here with its stark reality calling me toward a new wisdom, I park my car and climb down the subway steps to board the train to and from Manhattan. Every morning and every evening my meditation begins and ends here, my earnest prayer rising from the cold and lonely street. The crowded train on weekday mornings teaches me much of patience and endurance. Pushing, shoving, sweating, shivering, they board, riders of this underground iron horse, travel-weary as they squeeze into place. Once settled, the subway people sink into watchful silence, hardly raising their eyes yet ever on guard. Destinies mingle here in this place where the sun does not shine and danger is always just a breath away. Muggings and murder are familiar specters in the New York City subway. The security of the monastery is a dream-like state, a fading unfamiliar mem-ory. There is no security here. Here one rides in the arms of Divine Providence, wrapped in total abandonment under the pro-tection of the Mother of God. There are no promises of personal safety in the darkness of this daily voyage underneath the city. I often look about and see prayer happening on the faces of many fellow travelers. Some'read Scripture, openly holding a small Bible on their laps; some say the rosary, while others sit straight with hands folded in the perfect posture of meditation. How true ring the words that rise in my heart as the train rushes forward, "Holy God, Holy Mighty One, Holy Immortal One, have mercy on us." I often look about and see prayer happening on the faces of many fellow travelers. May-.~une 1992 327 Mancuso ¯ A Monastic V~ay in the IVorld Dirt and discomfort surround me as I call upon the assistance of the Holy Spirit to quiet my soul and prepare my mind to reflect more deeply on that which alone is nec.es~ary. In this, the most unlikely of places, I have learned to make my daily prayer. Well I remember the daily formula used in my earliest experience of religious life, when the superior commenced the community's prayer time with the words: "Let us place ourselves in the pres-ence of God and ask the assistance of the H?ly Spirit to make our meditation well." These words speak themselves in my mind as the subway train runs along the track. The harsh screech of iron wheels blazing along the curved track under the East River assaults my ears as my mind focuses on interior prayer. My eyes meet a kaleidoscope of society, fellow travelers scurrying like ants on their way to anyplace but here. They are part of the collage of prayer that rises in my heart. Sometimes I wrestle with truths of the spiritual life learned in the safe, secure society of robed monks and nuns and I try to apply those truths to today's society, neither safe nor secure. What is monasticism if not the road to repentance? And what is this daily voyage in the belly of the earth if not a journey of repentance? I study my companions .along t_fie way, for they will often teach me without saying a word. Busines~ men and women dressed in smart somber suits, their briefcases clutched with pro-found importance--their presence awakens me to the cries of sec-ular society. I watch students and tourists with backpacks loaded on their shoulders, leftover hippies with long hair tied in greasy ponytails. I observe ill-clad .teenagers late for school or playing hookey, perhaps, instead. The sea of humanity that ebbs and flows around me leads me deeper into contemplation of the Creator who knows them all, each by name, who reads the secrets of their hearts and hears their every longing. My fellow riders are of every race, religion, color, size, and descriptign. Together we hurl through tl~is iron tube deep in the belly of darkness. The homeless are here, too, dreary and desolate, fighting a daily battle with hunger, told, and desperation. They live on the subway trains or ride them until they are evicted, for here at least there is some warmth and shelter from the outdoor elements. Coffee cups are freqtiently extended in their dirty hands under hungry, sad, defeated eyes. What can they not teach me of poverty and penance? Indeed, I am embarrassed at the luxuries I knew in the monastery while they, the poor and dispossessed, not 328 Review for Religiog~ by vow but by reality, have perhaps not for one instant in a life-time known real comfort, security, or personal safety. They force me to reexamine everything I once took for granted. I count their sufferings in vacant eyes and in the biting fatigue on faces worn and haggard. They call me to deeper repentance without saying a single word, me who have enjoyed so much of what they lack. Outside the protection and security of the religious life, outside the shelter of community, I have come to new terms with reality, to understand at last what it really means to have no one and nothing but God. Sometimes the subway poor wander through the train speak-ing loudly, interrupting our smug self-centered silence. We are reading, we are thinking, we are silent; they are begging. They ask for change or a dollar perhaps if they feel lucky. But straphanger charity is always unpredictable. Accursed with misfortune, they ride side by side with the powerful and privileged while I, look-ing from one to the other, remember that poverty has many faces. I see it there, poverty, even among the rich, poverty of spirit and of morals, poverty of faith, bankruptcy of the soul. My heart is forced to consider the meaning of poverty in vows I took so long ago and the poverty I practice today, for after all some kind of poverty is essential to the monastic life. But everything is differ-ent now; I understand for the first time in my life the struggle for survival others must face. When I offer one of them the small and meager gift of a dollar or a dime, I know that I am here not for the purpose of teaching them but in order that I may learn. So different from the monastery classroom, this too is an education of the heart. When I left the monastery ten years ago, I fully expected to abandon forever the life I had known, for twenty-five years, the religious life. I thought I was headed for secular society, for free-dom and promise in a world without restrictions and restraints, away from the rigors of community life with all its pain and heartache. I came to New York City at the recommendation of the metropolitan. But, once here, I soon realized that I had only taken the nun out of the monastery, not out of me. All my experiments with other lifestyles served to teach me that monastic life was rooted far deeper and more intensely in my heart than I had ever dreamed. My spiritual journey continued 'far from the support of monastery routine, far from the view of the monastery community. May-.~une 1992 329 Mancuso ¯ ~1 Monastic Way in the World Indeed I found myself living alone the same monastic life I lived in the community. All I had read in years gone by concerning the Camaldolese in the West and ideorhythmic monks in the East began to make great sense to me. Could I survive spiritually as a monastic living in the world? I sought a spiritual teacher and could not find one. Then I found one, strange and unexpected, in New York City; not a per-son, but a phenomenon: this daily ride on hard cold rails of steel. The New York Subway System, harsher than the sternest spiritual father, pulled me from the gutter of despair in the dismal winter of 1981. It dragged me down the cold dark tunnel of despon-dency and forced me to choose between life and death. There I was forced to cling to God with all my might lest I fall from the subway platform by my own step and crash on the tracks below in the path of the roaring train. Ten years have healed that broken-ness. A new hunger awakened within me. A new spiritual jour-ney began as I recommited myself to the monastic way. My search for monasticism in the city led me to understand that what I needed was monasticism of the heart. I knew I could not go back before I grew up, and perhaps never. What I needed more than ever before in my life was an authentic spirituality, a genuine monasticism, for now I was a nun without a monastery, alone in a world I did not know or understand. My new cloister was the streets of the city; my new obedience, an obedience to reality and the obligations of survival. The cold, hard teacher I had found was the subway itself---with no name, no face, and no heart and demanding of me complete abandonment and total surrender to God. It spoke to me as surely as any spiritual teacher I have ever known. It spoke because my whole being was listening. I was searching with all my heart. That is what great spiritual longing does; it opens every fiber .of one's being. Then one can truly hear. At last. One listens best when no more escapes are possible. Every day, morning and evening, I found myself grappling with the mysteries of faith and reality, struggling to discern the presence of God in the secular world. The milieu of faith I had known in religious life and took so much for granted was far behind me now. I had to create one in myself if I was to retain a spiritual focus in my life. In the personless hands of this tutelage, there was no protection, no one to turn to, no arms to hold me faint with fatigue. Fear loomed up over the darkness of my soul like fog on the docks of South Street Seaport. In the beginning I 330 Review far Religiaus was angry, depressed and bitter. Confusion reigned where once I thought I knew my purposes. Conflict raged. Gradually, from daily meditation and interior prayer deep in the darkness of the earth as I traveled the subway system, there came the dawn of a soft, strong light which began to illumine the darkness of my spirit. I remembered words spo-ken to me long ago by my father when I was just a little girl: "There is no night so dark that you cannot reach out and take the hand of God." Slowly I regained perspective on the original purpose of my life, my spiritual journey. Is there, I wondered, searching my heart, the possibility of being an authentic monastic living in the world? And if there is, what shall it ask of me and how shall I answer? When the doors we have passed through are closed and locked behind us and those we have loved no longer speak our name, then indeed we must come to the truth or we shall surely perish. And if the truth should call us on alone, girded only with the armor of faith, with no assurances and no compan-ions to stave off the terror of the night, when there is no road back, we must carve our own road forward. When that which we have loved the most is forever lost to us, we must build a new tabernacle in the desert of the heart. This is the vocation of the monk or nun in the world. To bring to birth in the solitude of society an authentic monasticism of the heart, alone except for God and whatever he provides. Every morning I exit the train at Chambers Street and make my way up the subway steps. The stench of urine greets me, the first smell I perceive each day in downtown New York. I who love the warm richness of burning incense and the leaping flame of candlelight, I am thrust into this daily reminder of what is behind and what lies before me: the smell of the street and its treachery, the darkness of places where candles never flicker. I am Moses in the desert, forty years of wandering across the wasteland of Manhattan. Today I pass two Hasidim studying a subway map just outside the entrance of the train. One is bent with age, his white beard flowing over the collar of a shiny black coat. The other is young, unmarried, tall and blond with side curls fluffing out from under his black yarmulka and felt hat. They do not acknowledge me, a goy, though I pass within inches of their out- 'There is no night so dark that you cannot reach out and take the hand of God." May-~t~une 1992 331 Mancuso ¯ A Monastic Way in the World spread map. On Centre Street a Chinese peddler opens a stall, displaying his wares on two small sidewalk tables set by the curb. He and his wife sell woolen caps, scarves, sweatshirts, and pants. Their breaths steam like smoke in the windy street. Here on the next corner the Italian sausage man has been standing for several hours beside his concession wagon. Smells of sausage and sauerkraut overwhelm me as I pass, for the day is very young. I walk behind two black lawyers dressed in gray three-piece suits. They are deeply engaged in conversation with a white woman, also an attorney. She wears herself proud, this articulate lady; achievement and prominence like her gold earrings proclaim her success in a man's world. They head toward the courthouse on Centre Street carrying their serious leather briefcases with an air of profound importance. I think about pride and power and humil-ity and powerlessness. I think about the righteousness of law. A thin young man, alone and smiling, dressed in woman's clothing, sits on the bench at Thomas Paine Park, quietly hum-ming to himself. He is there every day, all day. Across the street a tall Hispanic man, handsome in his faded blue jeans and tan hooded sweatshirt, keeps his post with hand outstretched. He entertains passersby, juggling several coffee cups and telling humorous stories. Is he a fool for Christ's sake, or has he only learned to play the fool in hope of an extra quarter in his cup? When the morning crowd has passed and rush hour is over, he slumps onto a park bench and does crossword puzzles until later in the day when he will resume his trade, the daily round of beg-ging. I walk on toward Lafayette and Leonard Street. A homeless woman pushes a grocery-store cart which contains all her earthly possessions. She is wrapped in layers of rags. Near the corner of Worth Street, I notice the old cab driver, an Irishman with shin-ing blue eyes and stubbly beard. He is retired now to a life of penury, another beggar on the streets of the city. He sits on the park bench combing white disheveled hair just as he did yester-day, just as he will do tomorrow. What monk weaving baskets in the desert or writing music in a modern monastery knows greater mortification or penance than he? Soon he will change his wet socks no matter how cold it is. In the rain, in the sleet, in the snow, or in the sun I see him every day, his stack of reclaimed newspapers beside him. I wonder if he ever thinks of God, or must he always worry about his daily bread? I continue down Centre Street and lift my eyes to read words 332 Review for Religious inscribed high on the courthouse faCade: "The true administration of justice is the firmest pillar of good government." I think a lot about justice. Justice, mercy, and charity. Righteousness and law. I think about the government of our country, the government of the church and that of monastic life. I wonder about politics in places where politics should have no place, the house of God. I wonder if the hand of justice can ever reach beyond the bound-aries of political alliances, those in the world and those in the church. Does the true administration of justice happen anywhere, I wonder, and if so, when and where? Who renders justice in real-ity? Is the government of the church and that of monasteries in particular built on true justice and charity, or is it linked to the power of a few who have pleased their superiors and risen to high places? Who are the recipients of justice? And I, when shall I learn to be just? When shall I have the courage for justice and charity? Crossing the street before the light changes, I ponder the plight of those for whom justice never happens and charity is but a word, those in the world and those in the church. Now I head toward the large marble building at the corner of Lafayette and Leonard Street. Its dark charcoal .walls shine in the morning sun. It is here on the third floor that I work in the New York City Department of Probation housed in the Family Court Building. It is time now to concern myself with matters of crim-inal justice: domestic violence, restitution, probationer miscon-duct, probationer drug tests. My tasks are writing and analysis. I lay aside my morning reflections and commit myself to the day's work. It, too, has something to teach me. In the monastery I baked cheesecakes and bread, I built cabinets and furniture, grew vegetables and cooked for the community. I tended guests and prepared the hospitality we offered to strangers. Did that work dif-fer so much from the work I do today? Was it more purifying to my soul or more pleasing to God than these hours before the computer researching and writing about criminal justice? Who can say that one is somehow more pleasing to God than another? Is it not the heart that makes the difference?. Everywhere there is something to learn. Often have I looked into the eyes of a pro-bationer, understanding that we are all on probation in this world, all of us facing the opportunity to change our lives or not, and the consequences thereof. Nothing, it seems, is incapable of teaching us if we pay attention with our hearts. This is the way it is, five days a week, every week of the year. May-.~une 1992 333 Mancuso ¯ A Monastic Vday in the IVorM All about me are the signs God places in my path calling me back to himself over and over again. I gather up the fragments of the day, bits and pieces of reality, signposts and fellow travelers I have met along my way. I take them to my heart, where like candles they illumine the darkness of my soul. I pray for them as I pon-der what they have told me without speaking. I am jostled into awareness by the touch of their reality on my own. In seventeenth-century France a man named Vincent, now called St. Vincent de Paul in the Roman Catholic Church and considered by Western Christianity to be the universal father of charity, said to his first sisters--those early pioneer sisters in social service, for nuns until that time were always cloistered in monas-teries--" Your cloister will be the streets of the city and your chapel the parish church." On the streets of New York and beneath them, I have entered a new and different cloister, a spiritual one. It is not an enclo-sure; indeed, it is very open. Open to reality. Open to grace. The parish church is indeed my chapel. There in the sacred hours of Vespers and Divine Liturgy I come to understand what Vincent de Paul was talking about. It is a phenomenon of the last decades that numerous sisters, brothers, monks, nuns, and priests have left the enclosure of con-vents and monasteries and ventured forth into the world. For sure, many of them have completely turned to new lifestyles, abandoning the old. Some have married, others have entered paths altogether removed from that on which they first set their course. I am among another group, that of monks and nuns liv-ing alone in the world and striving to continue the monastic jour-ney started in community. Some may say that monks and nuns in the world cannot be monks or nuns at all. Perhaps so. Perhaps not. If monasticism is repentance and conversion of heart, surely anyone with goodwill who sets out on the path of repentance and conversion of heart is truly a monk, truly a nun. If monasticism is the search for truth and harmony in the universe, a search for God hidden beneath all the layers of reality that cover everything and everybody, then those who search are truly monks and truly nuns. If the habit does not make the monk and the essence of monasticism is seeking God above all things and striving to live the spiritual life with all one's being, then those who commit to this sacred journey--whether alone or in community, dressed in 334 Review for Religious religious attire or secular garb, recognized or not recognized by official ecclesiastical structures--are truly authentic monks and nuns. The riason of the choir is not suitable for the street, but the true choir robe of the heart is purity of intention, single-mindedness in faith, humility before God, ation. One need not live in a monastery to wear this authentic spiritual robe, and thus clothed on the inside of one's being, one is truly a monk, truly a nun. Yes, it is frightening to ~tand on the edge of the desert and know that absolutely there is no other way to pass. It is hard to go naked into the nigh.t of the spirit with no comforts, no road maps, no spiritual father or mother, no companions for sup-port or sustenance. Alone. This stripping, however, of everything we mistake for safety and security is the reality that makes us true monks and true nuns in company with those who have gone before us, the Desert Fathers of antiquity. I do not wish to compare one form of monastic life with and love for his cre- The true choir robe of the heart is purity of intention, single-mindedness in faith, humility before God, and love for his creation. another. I do not wish to contrast the merits of living in com-munity and living in the world. Rather, what I wish to ponder is the fact of the spiritual journey, the reality of the spiritual searcher whereve~ he or she may be. This inner journey never ends though everything may change. If we know that, whatever may have gone before us and whatever yet may come, there is no path for us but through the desert, no cloak for us but the mercy of God, no pos-ture but humility and repentance before his face, then we have sufficient knowledge to continue on the path. He will provide all that is needed. If we find ourselves aware that we have no road map, no comfort station, no companion to lighten our burden and cheer us along, how shall we find our way? Will fear and loneliness defeat us? Having lost or abandoned everything, the soul stands naked and empty in the face of its Creator. This is the moment of truth. Accepting our essential nakedness and littleness, we take our emptiness back to God. Kenosis. The outpouring, the emptying of our hearts. Everything we have done and have failed to do. We gather up the fragments of our lives and return them to the Lord. May-.l~une 1992 335 Mancuso ¯ A Monastic Way in the World Holy wisdom teaches us that everything lost in time will be recov-ered in eternity. Our task is but to seek the Master who calls us to the feast. Contemplating the mercy and terrible judgment of God, how shall we stand? Only in abandonment and complete surren-der, with no excuses and no demands except to pray: "Give us this day our daily bread, and forgive us our trespasses as we for-give those who trespass against us." When all the rest is taken from us or when we, like foolish children, have ourselves run from our Father's house, have nothing, we may yet have every-thing, for only faith, hope, and love remain, "and the greatest of these is love." I wonder as I wander the streets and subways of New York if the monastery is not really everywhere and monasticism everyone's journey. Over a Garden-Wall at Bambous Mission Ile Maurice Can He be jealous that I hear the music of men's loves swirling whirling over garden-walls dancing through the moonlit trees around, swirling whirling once again and around and out, now carried on the evening breeze mingling with the rustling grass and palms and shyly whispering leaves, now ebbing flowing on the turning tide of salty scented ocean air? Can He be jealous? of me? of them ? Or does He too plainly see and hear the kernel of man's pain and loss and disillusionment they waltz about? And yet He holds me tighter. Cothrai Gogan CSSp 336 Review for Religious COREY S. VAN KUREN I Leap Back Over the Wall tth le 9c5o0n ~Me n° ~ iacf~ d aid ~ni ~y _Cehi rgOh~i~ leeadr s.h ~nr r!eLfl ;c~ o0~ eOr ~eeaV idff' she recounts in classic style what occurred and what she felt as she reentered a world she did not know because of her "hiddenness" in religious life. In the past twenty-five years, many religious have left reli-gious life, and most others have experienced enormous changes in it. Many books and articles have been written about the emo-tional, psychological, and anthropological realities involved in such changes. These writings run the gamut from leaving reli-gious life altogether to changing one's status in a particular com-munity tokeeping the same status in another community with a different history, ministry, charism, or geographic center. Lawrence Rywalt CP, in the September/October 1991 issue of Review for Religious, lays out in fine fashion the realities of what goes on with those who are changing their religious life by pass-ing from a "community of origin" to a "receiving community." Throughout his article he uses terms like "a time of adolescence" to describe the mixed emotions one experiences upon entering the unknown. It is somewhat understandable to this reader, as one who is presently going through this process, that these terms are more than somewhat awkward; they may be harmful if per-ceived to be negative. Not only is there a lack of a "clear" canonical process for Corey S. Van Kuren OFMCap is currently in the reentry program of the Capuchin-Franciscan province of St. Mary (New York-New England). His address is St. Michael's Friary; 225 Jerome Street; Brooklyn, New' York 11207. May-~une 1992 337 Van Kuren ¯ I Leap Back Over the Wall The cycle of leaving/reentry can and perhaps should be perceived as a healthy pattern of living. defining this reality of "reentry," but the rarity with which it is perceived and coped with, let alone talked about, makes the use of analogy the only way to discuss it. There are no terms proper to this process, so we who exp.erience it and those who must deal with us are forced to speak in analogy or struggle to invent new ways of speaking about who and what we are. (This is as frightening as was the experience of Monica Baldwin in 1950.) In my own case, the entry/reentry process has happened a couple of times. I first entered the Capuchin Order in 1973 and left in 1981 before ordina-tion. I returned for a short stint and left again. In 1986 I was ordained a diocesan priest and now am in a reen-try program with the same province of Capuchins. I firmly believe that the cycle of leaving/reentry can and per-haps should be perceived as a healthy pattern of living. It is only through the ongoing struggle to find God's will that anyone of us is going to reach sanctity, the goal of any vocation, religious, mar-ried, or single. We need to call the emotions and behaviors they involve by their real names, instead of trying to liken them to any other experience of change. Leaving religious life is no't like divorce, an analogy often heard. Divorce usually happens after prolonged experience of anger, hurt, or at least a clear realization of irrec-or; cilable differences. My own exp~rienc~ and that of others who have talked with me is that we felt, or discerned, that the life we were leading was not what we were then called to, if indeed we ever were called to it. This is not to say that the feelings of loss were not real for us or that we did not miss the people or perhaps even the structures that w~ left behind, but the negativity of such feelings that divorce usually implies was absent. Likewise, to term the process of reentry a time of "adoles-cence" because it might conjure up feelings 6f "anger, despair, fear, chaos, denial, bewilderment, and malaise," as Rywalt sug-gests in his third stage, casts a shadow on the reality of these feel-ings as healthy or as progress or as worthy of an adult. In any event, the expectation of finding such negative feelings is pro- 338 Review for Reli~ous claimed more strongly than any thought of the possibility of feel-ing joy, peace, and a sense of "coming home"--which seems, at least to me, highly possible for those in the reentry process. Just prior to my ordination as a diocesan priest, at a meeting with Bishop Frank Harrison of Syracuse, I revealed to him one fear I had, that I was not sure that I was not called to religious life as I had previously believed and that I might feel compelled to try to reenter religious life in the future. I felt it necessary to speak to him of this feeling before ordination, and must admit that I feared his response might be that I should postpone my ordination until I was sure. Not surprisingly (in looking back and having come to know Bishop Harrison better), his response to me was wise, fatherly, and helpful. In essence, he assured me that this feeling was no reason not to go forward with ordination, pro-vided I was sure that even as a religious my call would include ordained ministry. In addition he laid no claim to knowing what God had in store for him in the future, let alone what the same God had in store for me. The question remains for me: Should it not be possible to change, to move in and through the structures of ministry as we seek God's will, without enduring the analysis of our psycholog-ical motivation, having our behaviors monitored or judgments made about the health or sickness of our actions? It seems to me that as Gospel people we would at least admit to the possibility of a religious motive, the reality of the call. We are too quick to give over to the sciences that which is spiritual, God centered, and not bound by the analysis of science. Is it a bad thing for men and women to constantly try to dis-cern God's will for them? If occasionally this discernment calls for change in structure or movement in or out of structures, need these people be subjected to an analysis of their health, a ques-tioning of their motivations, or must they live with the stigma of being unable to commit? I cannot predict whether my reentry experiment will be sue-cessful in moving me to "profess" again within the Capuchin com-munity. It is my deep hope and desire that it will. However it happens, though, I will neither judge the community nor myself at fault. Nor will I subject myself to questions whether I am mov-ing or not moving through "healthful" stages of development in the process. Prayer, the grace of God through living the Gospel counsels in common, sacramental grace, and meaningful ministry May-June 1992 339 Van Kuren ¯ I Leap Back Over the Wall will be the reality that decides for me and the community if this reentry is God's will. I find that reality comforting and assuring. I do not want to degrade the proper role of the sciences in defining the realities of our life. But as Christians, as ministers, as religious, we cannot give them positions they do not deserve. They must be seen in the proper perspective, and that means integrated with religious, spiritual realities--not taking their place. The leap back over the wall takes as much grace and courage as does the original leap over the wall. That grace and courage comes from relationship with a loving and forgiving God. Religious find this in the lives and faces of brothers and sisters more than in the psychological and scientific analysis of what is healthy or in other comparisons. A leap over the wall--a leap back over the wall--is always a leap of faith. Antiphonal With joy and gladness we cry out to you, Lord: with love and laughter make our hearts sing today from sunrise to sunset. Wisdom of God, be with us, ever at work in us: guiding our hearts and hands; our thoughts, our words, our works. How happy are we who dwell in your house, 0 Lord, forever praising you. Maryanna Childs OP 340 Review for Religious EILEEN P. O'HEA Why We Stay Aging, inadequate retirement funds, as well as the high cost of health care that paralleled and intensified these issues, were crises in religious life that Archbishop Rembert Weak]and of Milwaukee and the campaign inaugurated by the American bishops made public. This campaign aimed at bring-ing attention and monies to the plight of religious communities in America. It brought public attention to something else as well. Along with the assessments religious communities were making about themselves and the data provided by professional research organizations, it made plain that religious communities, with their median age then at 62 and rising, could be vanishing from the American culture. What to do? Get more candidates! Vocation ministry then became a recognized need in religious communities. These min-isters were given offices, cars, and money to explore solutions to this problem. What was once left to chance meetings of persons attracted to religious life now became a full-time occupation. When the problem did not get resolved with an influx of members, these vocation ministers started confronting both com-munity leaders and community members about their nonin-volvement in the process of attracting candidates. Religious communities then began to examine their collective consciences. Why are people not attracted to us anymore? Are we doing some-thing wrong? Are we no longer reflecting those religious values Eileen P. O'Hea is a Sister of Saint Joseph of Brentwood, New York. Presently she is working as a therapist and a spiritual director at Stony Lake Office Park; 2459 15th Street N.W.; New Brighton, Minnesota 55112. May-June 1992 341 O'Hea ¯ Why l~Ve Stay that attract people to want to live out the gospel in a religious community? Or have we been so coopted by materialism and our own needs that people see us as just another lifestyle with little connection to the holy and the truly religious? Or perhaps we are just not presenting ourselves, not advertising ourselves enough, not effectively reaching the public's consciousness? Not doing enough or not being enough to attract members was taken seriously by religious communities. But numbers of candidates did not increase. What religious communities found was that there were people "out there" who wanted to join them in prayer and gospel response, but not full-time. This gave birth to associate membership. These associates reminded members of religious congregations of the value and importance of community. They recognized, perhaps intuitively, that the joining of persons in faith and love is essential to the experience of realized love. Religious communities opened their doors and their hearts and found that the relationship between them and their associate members was mutually beneficial. Leaders and members of reli-gious communities latched onto this relationship as the hope for the future of religious life. This new hope was translated into a familiar organizational plan: designate a community member as director of associate membership. Give the person a car, office, and money to explore this undertaking. The beginning of associate membership brought a sigh of relief to communities. Many communities began to see associate membership as the answer to extinction. But, shortly after its ini-tiation, problems began to arise about how much "say" associate members would have in setting the direction for religious com-munities and whether they could vote for members for leader-ship positions or become leaders themselves. How much "say" would associates have about monies spent, or how much access would they have to these monies in time of need? Moreover, actual associate membership, however popular and good, is not weighted in favor of youth and vitality. Some of the individuals attracted to this membership share the same median age as the community with which they associate. Some of a dif-ferent age group visit for a while and then move on or are taken up with other commitments. Some, of course, stay and radiate to the established community their vitality, gifts, and deep spirituality. What Archbishop Wealdand did through the campaign he inaugurated was make thoroughly public what had been only 342 Review for Religious known in the privacy of religious communities. What happens to individuals when they finally express some fear out loud to a friend or therapist happened to religious communities. They could no longer deny or conveniently repress the facts of aging and dimin-ishment. When the private fears of religious communities were brought into the public forum, they became more real, more potent. The problems of aging, not attracting permanent membership, inadequate health care are realities known to members who have chosen to stay in religious life. These problems are compounded especially for women religious as they sometimes experi-ence themselves systematically oppressed by the institutional church. Women have been deeply hurt. In this ecclesial relationship, as in other personal relationships, the hurt can come only if the investment is deep enough. And it is precisely because their love for the church is so deep that women, as well as men, have experienced hurt from some of the structures, operating principles, and mind-sets of the institutional church and its representatives. Some of us have chosen to stay in religious life fully con-scious of the crises and dilemmas presented. Others have left for personal reasons such as fear about the lack of security religious life represents. Still others wrestle with the option of leaving as they look at the statistical data, their experience of the institu-tional church, and the logic of the situation. Some of the reasons people stay are very personal, some are theological, and some are mystical. My reasons for staying incorporate all of these and, I believe, represent some of the convictions and intuitions held by many. One of the sweetest gifts of religious life I have experienced is the friendships I have had and the bonding I have experienced with a group of women who are part of my community. Though I do not stay in religious life because of them, their presence is very important. If you could imagine us all standing in a circle facing a luminous light, dancing our way to that light, it would image this reality somewhat. We weave in and out of each other's lives in this dance of life, knowing the reality of the center and at times being that center of light for each other. Though I do not stay in religious life because of my friends, their presence is very important. May-~Zune 1992 343 O'Hea ¯ Why We Stay The ones not in my immediate circle I know belong to another circle of their own intimate friends. We do not experience the light in each other yet. But our experience in community and our interdependence over the years have brought us from mutual rejection or intolerance to mutual appreciation of the differences between our personalities and mutual caring about each other. Someday, after my negative intellectual and emotional program-ming has been purified, I will know that they too are light. In the meantime I am surrounded by women who, at some level, value the search and desire to be one with God and struggle to live this out in their ministry and personal life. In the novitiate our novice director told us that we would be given a hundredfold return. I could not then imagin~ what that could mean, but reflection on the past years says that is so. Although my life has been difficult at points, especially through the sting of a celibate lifestyle, it has also been life-giving and full of wonderful people and experiences that belonging to a reli-gious community has either allowed or facilitated. And although I can point to oppression in the past (religious life, like marriage and other vocations, was evolving in its understanding of itself), today I experience inner freedom. In spite of, or because of, belonging to a religious community, I have come to some under-standing of myself. I have had the opportunity, through prayer and commitment to spiritual pursuits, to know myself as loved and to realize that my being and the Being of God are the same reality. Some days I am more conscious of this truth than others; some days my own egocentricity obscures it completely. My longing to be one with God drew me to religious life. Frequently I was disillusioned by members of my religious com-munity. Each hurt, each disillusionment, forced me to peel away another layer of a psyche torn between finding its happiness out-side itself in people and things or finding happiness inside itself. It was a bright moment, a moment of light, when a deeper self was realized, a self that found within her the longing of her heart and then began to make peace and love with the external world. That process continues. Religious life helps the process. The same wise woman of my novitiate also quoted the saying about putting one's hand to the plow and not turning back. It is another reason for staying in religious life. It is not a matter of logic or assessment of security needs. Staying in community is a stance of faith. In faith I believe that my original desire found 344 Review for Religious form through religious community. The form might change or dissolve or might mimic all living organisms and go through a disintegration period before being reintegrated in a new form. I wafit to be faithful to my original commitment, which is a com-mitment of right relationship with God, of knowing and discov-eri~ ng the essence of this relationship. The task of all forms, including that of religious life, is to give expression to a deeper reality. The reality of God is beyond form. The place of faith is standing with others, community members and friends, and fac-ing together the deeper reality and not being overwhelmed as the form does whatever it needs to do. To be companioned in faith and love at this level of reality is to mirror the light, life, and love of a God who is beyond form. When sisters and brothers stand together at this place of faith, we redirect the energies of the world from its obsession with form to the Reality toward which all form is supposed to point. The creative energy of God is what we see reflected in our material universe, but the ultimate call of all human beings is to go beyond ~he reflection to the source who is Life and Being. As groups of religious unite in faith, facing into and sharing in the c~nter who is Love, they acknowledge the interrelatedness of all p~rsons in a communion of being that is beyond form. Perhaps the apparent disintegration experienced by ?eligious com-munities is part of the nec~essary evolution all living organisms go through. Perhaps it is taking us to a deeper experience of real-ity- the Reality beyond form. We, in our age, have evolved to a point where we are con-scious of being conscious. We are teeter-tottering on the edge of a new shift in consciousness. Members of religious communities have made great efforts to join with one another and to remove the psychological and emotional blocks that cause us to see our-selves as separated from each other. We have made great efforts to know ourselves at our deepest level. As we discover this deep-est self, we begin to realize that God "is" the centered self--that we (God-I) ire one. The realization of this oneness is an experi-ence that cannot be contained. It cannot be restrained by the form that is our body or the form that is religious community. As we recognize our being "in" Love, we begin to experience oth-ers no longer as other, no longer as outside ourselves--or sepa-rated from us. This is the beginning of communion consciousness. It is a way of being with each other that is beyond form. May-June 1992 345 O'Hea ¯ Why We Stay Why do we stay in religious life? We stay because the form that is religious life is still pointing us to the Reality our hearts have longed to be one with. We stay because our companions have been faithful to us and we want to be faithful to them. We stay because the greatest adventure of all, the awakening of con-sciousness to Reality, is about to happen and religious community can facilitate that awakening. We stay because we recognize love here. We stay because we know God's faithful love and want to respond with love. We stay because the form provides, 'through the experience of community and ministry, relationships of mutual love and sharing. We stay because we refuse to be intimidated by fear and a lack of security. We stay because we have put our hand to the plow and want to fulfill our commitment. We stay because our lives and commitment are about faith. We stay because in community the experience of God as Trinity is being realized and manifested in relationships that are life-giving, loving, and mutual. We stay because our intuition tells us that the experience of com-munion consciousness is about the many discovering themselves as one. We believe that the evolution of religious life is moving us closer to this discovery. We stay because true identity is realized in the discovery of the mutual indwelling of our being in the being of God and others. We stay because we want to witness to the Reality beyond form. Silence I cannot say that I no longer sing for in my heart, the while my lips are dumb, my song I keep. I only know that words no longer come to break the silent singing of a thing that lies too deep. Florian Reichert SSJ 346 Review for Religious MELANNIE SVOBODA When a Sister or Brother Leaves All of us in religious life have seen some of our brothers and sisters leave our communities even after many years. The circumstances leading to such a decision are usually complex and unique to each individual. But one fact is simple and universal: a person's decision to leave religious life has an impact on those who "decide to stay." The stronger the ties that bind us together in a religious community, the greater the pain and con-fusion when such bonds are, for all practical purposes, severed. This article explores some of the pain and confusion sur-rounding one sister's leaving. "Sue" (as I call her) is not a "real" sister, nor are these direct quotes from my own "real" journal. Such a reflection would be too personal for me to publish at this time. It would also run the risk of violating the privacy of a par-ticular individual's decision to leave religious life. Sue is rather, a composite of a number of i'eal people who have left my commu-nity and other communities as well. And though this account is fiction in the technical sense, it is nonetheless, I trust,-very true. It is my ho~e that these reflections will resonate with the thoughts and feelings of o~hers who have experienced a friend's departure from religious life. She tells me, "I'm leaving." And she wants me to be one of the first to know, before "it's announced." I sit in silence and disbe- Melannie Svoboda SND, a regular contributor to Review for Religious, resides at Notre Dame Academy; Route One, Box 197; Middleburg, Virginia 22117. May-j~ne 1992 347 Svoboda ¯ When a Sister or Brother Leaves Something is terribly wrong. Like someone has died or something, only I cannot remember who. lief in the front seat of the car. For a few moments I can say and do nothing. I am not surprised. Not really. Hasn't she been sharing her struggles with me these past three years? Didn't I suspect even a year ago that her searching and questioning would eventually lead to this: the decision to go? No, I am not surprised. But I am numbed. At least momentarily. Finally I say, "Are you sure?" And in the dim light of the car I see her nod and pull out a tissue, and I know she is crying. I reach over to her-- awkwardly over the gear shift and try to comfort her. I say her name a few times, and then I start to cry, too. For several moments we sit like that--me with my arm around her shoulder. No words. Just the sound of our soft crying. After a few moments we both sit up straight and blow our noses. In unison. We laugh at that and the laughter frees us to talk. Unhaltingly, she tells me of her most recent talks with her spiritual director, of her meeting with our provincial, and of her plans to tell her fam-ily. Everything seems decided. Everything is in place. She will leave in two months--on July 1. One day short of the twenty-eighth anniversary of her entrance into religious life. Of our entrance. I try to listen to everything she is telling me, but my mind is still stuck back there on her first two words, "I'm leaving." At the end I cry some more. I feel her hand gently on my back. I say, "I'm sorry, Sue." She thinks I mean for my tears. But I don't. "It's okay, Melannie. It's okay." But I am thinking: It is not okay. Nothing is okay. And, I fear, nothing will ever be okay again. When I wake up in the morning, I sense: something is wrong. Terribly wrong. Like someone has died or something, only I can-not remember who. I turn on the light. My eyes wince from the assault of its brightness. As my head falls back onto the pillow, "it" hits me: of course, she is leaving. How could I forget? As I slowly crawl out of bed, I feel sick to my stomach. And I know it's 348 Review for Religious not something I ate, it's not the flu. It's the thought of her going away. Later this morning she calls to ask me how I am. She asking me! I say, "Okay. How about you?" And we talk a little more. But before she hangs up she says, "You know, you cried the most. Of everyone I have told so far, you cried the most." And then she adds, "Thanks." Thanks? For what? For loving you? I go to school and I am the cheerful, competent, organized teacher you read about in all the educational journals. But it is all a sham. Inside I am dying--only no one knows. Her leaving is an oppressive burden I bear alone--for now--in secret. But maybe that is good, I think. For as long as nobody else knows about it yet, her leaving has an aura of unreality about it--which eases the pain a little. For now. o~o o~o o~o o:o I have known her for over thirty years--since we were fresh-men in high school. We sat next to each other in homeroom that year, and I liked her from the very start. She was cute, funny, lively, and (above all) good. Although we were typical teenage girls back then, we were somehow comfortable with bringing God into our more serious conversations. We were both terribly idealistic back then. My idealism nour-ished hers and hers mine. Although we made the decision to enter religious life independently of each other, we obviously influ-enced each other greatly. One month after graduating from high school, at age eighteen, the two of us entered the novitiate of the Sisters of Notre Dame--together. I decide I am taking this whole thing too morosely. I tell myself: "So, what's the big deal, anyway? You are acting as if she has died or something. That's stupid! So, a friend decides to leave religious life. So what? People make big changes in their lives all the time. "So, she is leaving. Don't make it soUnd so awful. Gone are the years when we called such departures 'defections.' Do not try to figure out her decision. Do not try to understand it. Accept it. May-~une 1992 349 Svoboda ¯ When a Sister or Brother Leaves Accept her. Stop moping. She's leaving. But life will go on--for her, for you." And just when such logic makes such good sense to me and I resolve to accept her decision with greater equanimity, she calls me on the phone and, after talking to her for an hour and hang-ing up, I cry again. Through my outpouring of words, I am celebrating her and our friendship. I talk,to Bob about her. He listens with concern and com-passion- as usual. He asks me all kinds of questions--about her, about me, about our relationship. And it is as if a dam has been broken wide open, and my words come gushing out like water. And I talk and talk. And in the talking I suddenly real-ize: I am celebrating her. Through my outpouring of words, I am celebrating her and our friendship. And it feels good. Then I tell him of my concerns for her, my fears. He listens attentively, gen-tly prodding with a question every now and then. And I am grateful, so grateful for this man who can elicit such an out-pouring from me and who is so respectful of everything I tell him. Finally he says, "You love her very much." A simple statement of fact. And I nod and smile at its obvi-ousness, and then I cry a little more and laugh, too. And later he asks, "Have you taken all of this to the Lord, Melannie?" And I stumble over my words, knowing I have not. At least not nearly enough. I tell Bob: "I keep thinking, 'God, if I love her this much, how much more you must love her.'" "That's good," he says. "That's good." And I leave Bob with a lighter heart and a clearer appreciation of my love for her-- and of my pain. And I wonder: When will I take all of this to God? Soon, I think. But not yet. I am worried about her. She is looking for a job now. She is talking about salary and taxes and insurance and getting an apart-ment. Almost all of our conversations these days are about her-- her and her plans. 350 Review for Religious It bothers me a little. Why? Do I feel left out? (I have plans, too!) Or is it that I want our relationship to return to an earlier form, to a time when our plans tended to coincide more? Whatever, I suggest to her: "The next time we get together, let's do something. Like go bowling or even to the zoo or some-thing, okay?" She says okay. I am relieved, for I am tired of talking about her, about "it." But as soon as I admit this to myself, I feel small and selfish. I do not understand her reasons for leaving. They are deep and go back many, many years. She still believes in religious life, she tells me. She still loves our community. And yet leaving us is something she feels she has to do. I do not understand, but I believe she has to do this. That belief makes her going easier for me to accept. o~o o~o o~o o.'o I loved her before we were Sisters of Notre Dame. I will con-tinue to love her afterwards, too. Yet I sense (and so does she) that there will be a change in our friendship--a significant change. After all, our shared commitment in the same religious commu-nity has been a vital part of our friendship. With that pai't gong, we are both wondering: How much wili our friendship be altered? And will the two of us be up to such an alteration? These past few days have been "guilt days." I keep thinking: Did I, as a friend, fail her? Is that why she is leaving? Maybe there is something I could have done that would have prevented her from making this decision. Maj'be .I could have been more sensi-tive, more caring, more supportive, more . Or did we as a religious community let her down? Is there something we as a community should be doing to prevent all these departures? Maybe we are overworked. Maybe we are focusing too much on ministry and not enough on each other. Maybe we are living the life all wrong.-Maybe., maybe., maybe. Bob says,"Youwomen really do get emotionally involved in each other~ lives." May-.~une 1992 351 Svobodu ¯ When a Sister or Brother Leaves I ask, "Don't you men feel like this when a brother leaves your .community?" "No," he says, "with us it is different. I do not think we feel it nearly as much as you women do." If what Bob says is true in men's communities, there is a part of me that envies men. But, then again, there is a part of me that feels sorry for them. Peg calls. She knows now, too. Finally someone in the com-munity I can talk to about it. "What do you think?" she asks me. And I tell her what I think. Then she shares with me her feel-ings. She is hurt. She is angry. She is worried about Sue. And now there is an added dimension to my own pain: seeing the pain Sue's leaying is having on others like Peg. But it is Peg's anger that takes me aback. So far I have not felt any anger, have I? Only hurt. Only worry. But now I wonder: Am I denying my anger? Am I letting Sue leave us too easily? Should I be fighting more to make her stay? Is my acceptance of her decision my way of lessening my own pain? Of easing my anger? I do not know what to think anymore. At the break at the meeting, Carol grabs me by the arm and pulls me out into the hall. "What's with Sue?" she asks brusquely. Not sure how much she already knows, I ask, "What do you mean?" Immediately I sense her irritation: (She has ne;cer been known for patience--or gentleness.) "Okay, Melannie, you can spare me the gory details. I know she is leaving. All I want to know is: Is she going to be okay?" I nod. "Yes, she is going to be okay." Carol seems satisfied--with that tiny scrap of information. I am amazed at how little it takes to appease hei', how little she wants to know. But maybe I am reading her wrong. Maybe she is just being extremely respectful of Sue's privacy. Whatever, she walks back into the meeting seemingly content. It was announced today. In a letter from the provincial. One brief paragraph. (Over twenty-five years of living religious life, and one short paragraph to tell the community of your leaving.) She 352 Review for Religious has asked for a leave "for personal reasons." Let us "remember her in our prayers," and so forth. How many times have I read such announcements? You would think I'd have gotten used to them by now. But I never have. I hope I never will. When I get the letter and read it, I cry again. How strange. I have not cried in weeks about "it." Why now? Then I realize: the announcement finalizes "it." There is no denying her leaving now, no turning back. It is a fact. And every sister in the community knows it now, too. o:o o:. o~o .:o Mary meets me in the hall, and I can tell by her eyes what she is going to say before she says it. "I just read the announcement about Sue, Melannie," she says softly. "And--and I guess I just want you to know: I am praying for her--and for you. I know it must be hard." She puts her hand on my shoulder. I smile. I say, "Thanks, Mary. Thanks." But two people are struggling inside of me. One is saying, "Yes, comfort me! Please comfort me!" while the other one is screaming, "Go away! I do not want your pity! Go away!" So, she is gone. Officially. Not completely, of course. She is still "connected" to us, for the church does not ordinarily permit a quick egress from religious life. Rather, it encourages a gradual one. She is still one of us, although living in an apartment now and working on her own. She will stay in touch with "us" by her contact with the provincial, with one of our local communities, and with a few of us, her closest friends. I tell myself, "She might come back. Some do, you know-- after doing what they have to do or whatever . " But I know in my heart: hardly anyone ever does. I call Sue. It has been weeks since we talked. The spaces between our conversations and meetings are getting wider, I notice. She is upset because she feels her leaving has hurt so many sisters. She knows some are angry with her. She says, "Why can't they see that my leaving is not an indictment against religious May-June 1992 353 Svoboda ¯ When a Sister or Brother Leaves life or their decision to stay? Why can't they just accept my deci-sion?" I say something like, "Well, maybe you have to give them more time, Sue. After all, you took years to make your decision. Now give them time to work through accepting it." I see Bob ~again. He asks about Sue. "Have you begun to deal with what effect her leaving is having on you personally--and your own commitment?" "Not really," I say. "I think I am still wallowing in the pain of losing her. And I am still too worried about her to think too much about myself. And I am so busy, too." ("Mercifully busy," I think to myself.) He listtns attentively and then says, "That's okay--for now. But it will come, you know. Sooner or later. You will have to deal with it: your own decision to stay." I know he is right. At the community meetings this week, I miss her very much. I expect to see her in the hall, to have lunch with her, to laugh with her. Only she is not there. Afterwards I call and talk to her, but I do not know how much of these community meetings to share with her, how much she wants to hear about what "we" are doing. And I sense I am beginning to see her as no longer a part of that "we." If only she were more sure of herself. If only I saw more direc-tion in her life, more certitude. But she still seems so direction-less, biding her time with this temporary job, still searching for who knows what. Everyone asks me, "How is Sue doing?" And I never know how to respond. If I say, "Fine," that is a lie. She is not fine. She is confused, lonely, and struggling. But if I say, "She i~ having a really hard time right now," that is misleading, too. It makes it sound as if she has made a mistake in leaving us. So, not knowing how to respond to their inquiries, I usually end up saying, "She is okay--but it is hard, you know." And my 354 Review for Religious voice trails off, and I think I have communicated the truth as well as it can be communicated. I love her. I care about her. I miss her. That is all I am trying to say, God. These jottings are perhaps too focused upon me and not enough upon her. But I entrust even that to your love as I try to entrust all things--especially Sue. She leaves. I stay. Why? Forever I have never lived in forever. ? where love is always and night never comes. Tonight, as I crawl into the arms of your Love, God, the idea of lasting forever causes a shudder thru my being. I have never known forever. ? here, everything ends. Day ends when night comes. and Yesterday is different from Today or Tomorrow. Here nothing is always the same. As I lie here thinking of your Love that lasts forever, two pains f!ll my being-- fear and desire, because I who had a beginning will join You in life unending. I have never known forever. ? Vowed to You, I promise to persevere unto death. Should I not say, ". into life"? Claire Mahaney RSCJ May-j~une 1992 355 BRIAN B. MC CLORRY The Integral Sabbatical transitions I woke very early on a June morning, restfully uncertain where I was and so checked the surrounds with interest, coffee and cigarette in hand, looking for a sound, geo-graphical answer. The sunlight was bright, the landscape clear: Holman Island, Northwest Territories, Canada, some three hundred miles inside the arctic circle. The third and final part of my sabbatical had begun. Holman seemed a far cry from the Jesuit Renewal Center in Milford, Ohio, where the sabbatical had started, a far cry from Cambridge, Massachusetts, where I had spent a semester at the Weston School of Theology. It was all a far cry from Leeds, England, where I had been Catholic chap-lain for the University and Polytechnic. Both in Cambridge and Milford I had been mildly surprised at the number of people, mainly religious, who were also on sabbatical. No doubt there is a tendency for sabbatical people to frequent the same watering holes when they are not wandering the earth visiting their con-gregation's communities. Sabbaticals are now common among religious, and in the religious press sabbatical pro-grams are widely advertised. The sabbatical now seems to be an unexceptional part of religious life in much the same way that, for some congregations, the tertianship--a kind of compulsory spiritual sabbatical--is an integral part of formation. This is clearly a new development. Brian B. McClorry SJ writes from Manresa House; 10 Albert Road; Harborne; Birmingham B 17 0AN; England. 356 Review for Religious In the 1960s sabbaticals were primarily a way of dealing with problem people or people with problems. It was, of course, a moot point whether the problem belonged to the persons involved or to their congregations. These sabbaticals were, in part, ways of responding to developments which were unforeseen, confusing, and frequently unwelcome. Sometimes they were mainly thera-peutic or disciplinary. There is likely to be a healing element in many sabbaticals, but it is right to allow sabbaticals a valid exis-tence on the far side of therapy. Recently the sabbatical has been reintroduced as a disciplinary measure by congregations and Roman authorities in an attempt to save an order or an ortho-doxy felt to be imperiled. Again the question remains whether it is the person or the institution that stands in need of a sabbatical. This, however, is not a question I will discuss here. There were and are "problem," "therapeutic," and "disciplinary" sabbaticals as ' well as those associated with academic work. But none of these is unexceptional and integral to religious life. The integral sabbat-ical, however, is new. Of course it may well be asked how integral to religious life sabbaticals really are, even at a more or less empirical level. Neither all congregations nor all religious make use of them. Indeed, when taken, not all sabbaticals are greeted in a sufficiently sabbatical fashion. There is the itch to justify or to decry, a ten-dency to view sabbaticals as a reward, or a vacation, or as a debt to be paid. That there are many kinds of response to the statement "I am on sabbatical . . ." is sufficient reason for discussion. Moreover, if religious make widespread use of sabbaticals, the diocesan clergy in the main do not. There are regional and denominational variations. Sabbaticals are commoner among diocesan priests in the United States than in England; the Methodist Church in England has a policy and a provision for sabbaticals whereas Roman Catholic dioceses in England do not-- except in a very negative sense. The questions raised both by sab-baticals and their absence are of widespread interest. In what follows I will try to examine way~ of understanding the "integral" sabbatical, using my sabbatical experience as a kind of case study. This approach inevitably will be limited, but not inevitably limiting. There are no absolute anecdotes: individual cases are also part of our social, cultural, economic, and religious history. Most serious questions will be left decently unanswered on the ground that closure is ordinarily premature. May-d~une 1992 357 McClorry ¯ Integral Sabbatical Timing and Validation One clear and important element in evaluating and preparing for sabbaticals is timing. Scriptural tradition designates every sev-enth year as a sabbatical year. The British province of the Society of Jesus provides for h sabbatical ten years after tertianship. Having a policy, provided it is not applied woodenly, allows indi-viduals to have and to plan for sabbaticals. It also allows the con-gregation to suggest them more easily. It is at the level of policy that the question of justifying sabbaticals emerges with particular force. Are sabbaticals.justifiable? As with many questions, this one is best approached not directly, but through the categories which are found helpful in discovering the kind of thing a sabbatical might be. There are, of course, lines of thought in the scriptural tradition. Originally the intention behind the sabbatical year was to give rest to the land, the vineyard, and the olive grove. This rest would give the poor and the wild animals a chance to eat (Ex 23:10-11) and allow debts to be remitted (Lv 15:2). There would be no scarcity, for the "sabbath of the land" itself would provide enough food (Lv 2 5:6). The help given to the poor was not to be confined to the sab-bath year (Dt 15:9), for this sabbatical value was of permanent importance and validity. What is involved here is a careful knowl-edge of the land, plants, and animals--and the perception that the workings of the economy both damage these and do violence to the community. People are squeezed out and forced into the powerlessness of debt. The sabbatical year is a piece of positive discrimination and a recall to the tru~ values and creative origins of the community. Parallels are problematic, but it may make sense to view the contemporary sabbatical in these terms rather than as intrapersonal refurbishing or as an opportunity for gain-ing skills or knowledge. To leave for a time the work we do may well benefit that work (there will be, it seems, no shortages), and both the work and the workers may recover their creative ori-gins. We may begin once more to perceive whfit is demanded and who is excluded both in our work and in our societies. In this sense a sabbatical may be an effective symbol of grace and faith, of justice and peace. The link between "sabbatical" and "sabbath" is obvious. Whether or not this is the beginning of a line of thought in favor of the "integral" sabbatical, the question of timing remains. Timing is not simply a matter of administrative convenience or 358 Review for Religious possibility, nor is it only a question of calendars, frequency, and opportunity. Some years ago I had a particularly trying period of ministry in a poor inner-city area. The ministry failed. The team failed to work together--a failure in which I was implicated deeply. Eventually the project was closed. I was hurt, angry, and had come to the end of the road. The off-road terrain was hardly visible. I scarcely believed I had energy enough left to start afresh any-where and so began to dally with the seductive idea of a sabbati-cal and its promise of escape. Fortunately my provincial suggested that I return to university chaplaincy work--a ministry I had known and liked. To my surprise I agreed quickly and easily and, in the event, found to my delight that the energy and interest were still there. The work therapy worked. After four years, how-ever, it became clear that my old and easy patience with under-graduates was wearing thin, that I wanted to spend my time with faculty, ecumenical questions, and issues affecting the institutions themselves rather than with students. It was not the end of the road, just time to go. Then the idea of a sabbatical reemerged, tinged with excitement, less seductive but more promising. The sabbatical promised to be less therapeutic or escapist than it would have been if taken earlier. It would be more positive, an affair of discovery. Sabbaticals are "integral" in more ways than one: they are better timed the more they are at one with the positive move-ments of our life stories and not just snagged on fragment.s of these narratives. Better timing, it seems, might also lead to a bet-ter content. Content and Desire Academics on sabbatical might well do research, though many academics speak of sabbaticals in terms not reducible to academic research. Nonacademics also might want to do research, to con-template steadily or ferret away busily in some area which comes into view as life-giving, deeply interesting, part of the emerging oudines of a mysterious but attractive future. On occasion it makes sense to learn skills that can be put to determinate use. Sometimes it is better to do woodwork. Clearly the content of a sabbatical varies indefinitely and could even include the possibility of a care-fully mixed cocktail. I wanted to have time, space, and the right environment for reading and writing. So much was a felt need. I also wanted to follow a program in spiritual direction. For many May-June 1992 359 McClorry ¯ Integral Sabbatical years I had given one or two directed retreats a year and won-dered what, if anything, I had learned from the experience and what, if anything, I imagined I was doing in this ministry. It seemed that retreat work of some kind was a likely future. For me woodwork was not a serious contender--although I can almost smell the i:eel of the grain. Behind the question of content--what, after all, shall I do?- there is the matter of imaginati6n and desire. What do I really desire? How free or frozen is the imagination that shapes our conscious desires? What are the desires that might free or freeze our imaginations? It does not do to link desire solely with what is conventionally good, for there is more to good than convention supposes. It does not do to mold imagination only by pi'agmatic realism, for realism can imprison as well as free our imaginations. Desire is a matter of discovery and strange meetings: a geography of uncertainty and power. Maps for desire do not exist, for it is a contemplative heuristic, a medium in which mystery is disclosed. It is not, however, an infallible heuristic. A year before he died, a friend who had many desires told me, "I have never known what I really wanted to do." Desir~ is not exhausted in the desires we know we have. In Genesis the naming of animals is, in a strange and unfem-inist narrative, part of a search that culminates in the joyful, real-ized completion of creation. God brings the animals to the man to see what he would call them (Gn 2:19). To stay long enough in prayer so that completing the sentence "I want." is done iri God's presence is to begin to name those elements of ourselves and our world which God brings to us for naming. We may name what is incomplete or destructive in us, or what lacks integration in our lives. In this naming w~ may be set free of what possesses Us, an exorcism in which the demons, if they return, have no real power. We are freed from d~fensiveness and become less timid. Alternatively, we may find that we name our positive desires and find in this naming that the truth of our seeking and welcoming is revealed. In both cases the disclosure of the God who, in Christ, dream~ with us brings with it freshness and discovery. The con-tent of a sabbatical, however practical or impractical it may be, is also to be discovered, found out, stumbled across, given. The content of a sabbatical should resonate with or express the desires we discover in us, desires which at the same time help us find out what a sabbatical--or a life--might be like. 360 Review for Religious Even though my imagination was thin, my desires were real enough: an intern.ship in spiritu, al direction at Milford and a semester of reading at Weston. I felt there was much to be dis-covered in the course of these programs that would be enjoyable and useful. I did not envisage any discoveries jolting my paradigms. At Weston I would go on a light diet and look for space. There were, however, some four months of the sabbatical which were as yet undetermined. The "third world" was not a strong contender. I had recently spent a hard but exhilarating summer in Guyana and, years before, had done my tertianship in India. A journey to Zimbabwe or to South Africa always remained a possibility. Whatever the status of my gawky ratio-nalizing, the truth was that I had no particular desire to go to the third world. I found I wanted to go to northern Canada. The experience would be new, which is one value in sabbatical planning; but it was the desire to go, rather than arbitrary novelty, that mattered. Certainly I wanted to be far from known places and defined expectations; there was the lure of the north with its sparse and spacious environment and its rather specialized attractions of ice and snow. That world would have a different scent: snow alters aromas. The Canadian north had always been attractive to me, and once or twice I had sniffed at its fringes. But although the desire to go was clear, its rationale was elusive, mysterious. It had to do, I thought, with going to a large, remote, and cold place in order, paradoxically, to unfreeze my imagination and creativity. The north was the right environment for that kind of event, in some sense the necessary place. Moreover, there was the remote but dramatic possibility of spending time in the Canadian arctic. I liked the dramatic frisson, expected something to "happen," and found that the prospect enhanced the attractiveness of the sab-batical as a whole. It gave a sharp edge to the enterprise and I looked forward to that edge. I got out maps and wrote to bishops. The desire had emerged and persisted. The provincial concurred; the bishops in the north agreed. So much for the discernment. I write, of course, after the event--with the heightened accu-racy and inaccurate overclarity which marks retrospectives. Sometimes, however, the content of a sabbatical is found largely Sometimes the content of a sabbatical is found largely in retrospect. May-3~ne 1992 361 McClorry ¯ Integral Sabbatical in retrospect. Characteristically I planned my sabbatical carefully. I was not going to drift into a sabbatical and discover afterwards that a sabbatical is what I might have had. My time would be spent well, responsibly, even originally. But planning has its times and seasons, and for many "planning" and "exploration" are hyper-active metaphors better replaced by "contemplation" and "wait-ing." A friend of mine spent the first three months of a sabbatical year waiting to see what he wanted to do; another spent some months after his sabbatical finding out what he had done and what his desires had been. It seems that the justification of sab-baticals and their content lies in the mysterious priority of desire and imagination rather than in efficient planning and declared good intentions. There is some need for discernment of desire and imagination, for neither whim nor designer image is a suffi-cient guide. Conventionally, the value of a sabbatical rests on enhanced skills, published research, a revitalized person. The generous mea-sure of truth in these pictures--which do express something of our desires--should not obscure another dimension. Sabbaticals are in some respects like parables.~ Jesus' parables carry many meanings and so have a capacity to interact in many and new ways with our lives and cultures, Sometimes the parables break under their own realism--ninety-nine sheep are left unprotected in the course of the search for the one which is lost. The parables both disjoint our ways of looking at and being in the world and open up new and energetic possibilities. On this basis it is mean-minded to settle effectivelyon one allowed description of a sabbatical, for example, "study leave." What matters is that sabbaticals are allowed to become parables, polyvalent narratives whose realism does not determine the story. Milford and Cambridge It is a commonplace that programs in spiritual direction include much "listening." Accurate, active, contemplative, prophetic, and holistic listening--with individuals and in a group--are all elements in a conversation. They are ways of dis-covering what may be going on in prayer or life--ways of finding a path that fits and may.lead somewhere. No doubt I learned and relearned some skills at Milford and welcomed the lines of inquiry and interest which these engendered. Such learning, however, is 362 Review for Religious notoriously not neutral or unaffecting. Listeners listen also to themselves; and, when they become conscious or aware of what they hear, there is the possibility and gift of a transformation which is not reducible to the addition of skill to skill. So I found, in a time of surprise, a change in me which was about trusting and expecting more from God. The coloration of my world shifted, its shape altered. The world I stepped into was a friendly place and the friend-liness was to be trusted. This perceived feature of the world was not a purely intrapersonal shift. Nor was it entirely an empirical affair. My father moved from house to hospital and from hospi-tal to a retirement home with his memory impaired. I returned to England for a few weeks to help the moves and to sell the house. The Gulf War started unbelievably and ended with unseeing cel-ebrations. Ten feet from me in a bus in Boston a man was shot in the face on Good Friday. But the world was friendly because God was in the world and the world was in God. This discovery did not invite me to rush into developing a theodicy or to reread the old ones, to put together friendliness and unfriendliness. If there was a theodicy, it would be rooted in, among other things, a complex attentiveness to the world, which was in God, and to God, who was in the world. Both the friendliness and the unfriendliness of the world called forth the look of friendly regard. This, the grace-ful face of panentheism, seemed new--a well-remembered face seen as if for the first time. This friendliness connected with specific matters in spiritual direction. In the language of Ignatius's Spiritual Exera'ses, I became better able to trust "consolation" both in myself and in retreatants. God, after all, relates to consolation and desolation in different ways. The relationship to desolation is real but entirely provi-sional; what characterizes God's action is consolation. In this friendliness it also became possible to sit happily with my igno-rance when giving spiritual direction. "Not knowing" was nei-ther a fearful void to be filled nor an affront to be denied. It was not an affront to competence but a resource to be tapped. To sit with ignorance was to be in danger of finding out, with the part-ner in the conversation, what good thing was happening, what shape hope might take. Such changes in ways of looking at and being in the world are at one with the Old Testament tradition on sabbaticals: a recovery of creative origins. They may happen in the staid, sup- May-d~une 1992 363 McClorry ¯ Integral Sabbatical portive, and challenging world of the Jesuit Renewal Center-- although Milford, Ohio, is not a location which of itself provokes radical insight. (Sometimes it seemed that many areas of our planet are invisible from Ohio.) But changes may also require places or environments which are marginal or shocking. A friend of mine spent most of his sabbatical working in a refugee camp in Thailand. What can be hoped for, wherever we go, is that changes include but are not restricted to intrapersonal health and survival. They will also include the world in which we ordinarily live but have only partly discovered. We may also hope to accept and to find that we do not control the narrative of the sabbatical--nor does the institution or environment in which we find ourselves. Such hoped-for changes, as in the Old Testament tradition, do not need to be confined to the time of a sabbatical, but can have a more permanent validity. With some loss of narrative control, I spent a few weeks in Montreal and Quebec City writing fiction (short stories in which I struggled with and for the narrative) before descending on Cambridge, Massachusetts. The semester at Weston was to be reflective: a few seminars for social reasons and an amount of reading. There was much to delight in, from Erich Auerbach's Mimesis to Annie Dillard's Teaching a Stone to Talk. The reading mattered. Someone said that Annie Dillard's writing evidenced "an amoral hospitality to experience." What price could the dis-cernment of spirits fetch here? Auerbach's literary criticism dis-tinguished a high style, quite divorced from the ordinary life of undistinguished people, from a style, also high, which found won-drous significance in commonplace lives and circumstances. If Milford was about trusting God in a world in which consolation and friendliness were to be trusted, Cambridge was about doing that in the ordinary present--the place where true hospitality lies. For some periods of time I had felt (often with good reasons) that there were important things to be done which were not real-izable in the job I had, the place I was in, the circumstances in which I found myself. Matters were unsatisfactory. Something of this feeling is, perhaps, an occasional inevitability. Life is unsat-isfactory in different ways and at a variety of levels. But a gap can open between the present and the significant future which robs both of any real value. Of a character in Raymond Chandler's The Big Sleep, the narrator says, "He was looking over into the next val- 364 Review for Religious ley all the time. He wasn't scarcely around where he was." The gap, of course, is about faith as well as presence. There can be a belief in a "god within" who does not welcome the present and a belief in a "god without"--usually absent from the present--in whose future greatness is promised. These two gods are awkward little idols who are not on speaking terms, but who conspire to augment the discomfort of the believer. In the disappearance of the gap between the present and the significant future, there is the loss of two idols, of two gods, and a being found by the one God. Monotheism turned out to be a very powerful affair. The disappearance of the gap, the exiling of the idols, helped me to let go of some things I would never do, however grand the significant future and the pointed present. This was not asceticism or realism, that doubtful consoler. In friendliness and free from the idols, I found there was no need to package myself, to tie up in well-wrapped parcels who I am and what I do. I become pack-aged for reasons of defense and success. But these energy-con-suming activities turned out to be not only harmful but also, and more importantly, unnecessary. The fears that provoked packag-ing became heavily relativized. John Macmurray has a striking remark about fear: The maxim of illusory religion runs: "Fear not; trust in God and he will see that none of the things you fear will happen to you"; that of real religion, on the contrary, is "Fear not; the things that you are afraid of are quite likely to happen to you, but they are nothing to be afraid of.''2 There may well be matters about which it is right and proper to be afraid, but the fear that provokes packaging turns out to be wonderfully otiose. What emerged in Cambridge and had been emerging in Milford was a new sense of integration or fit, not only in me but in how I am present in the world. I preferfit, with its sense of a curve fitting spot readings, a trail in the wilderness which finds the nature of the landscape, a saying in a conversation which res-onates and reveals. "Integration" is a touch static and inward. The appearance of the fit had precisely the quality of exploration and discovery--exploration within and, at one with that, explo-ration of the world. A man lies bleeding in the aisle of the bus, sol-diers pray for peace as the Gulf War ultimatum runs out, people have the glow and the shock of the Holy Spirit on their faces, the books are in the library, the seminar sparkles, and the cold May-June 1992 365 McClorry ¯ Integral Sabbatical in Quebec City gnaws the bones by the frozen St. Lawrence out-side the first Jesuit house in Canada. In all of this idols vanish, the world has a new curvature, and God dreams and surprises. Sabbaticals are times for heralded and unheralded exploration and discovery. These are prime sabbatical hopes and valid extrasabbatical values. Going to northern Canada, to the remote places, seemed like an appropriate continuation of this journey. It had also the character of a celebration. Yukon and Northwest Territories From one point of view, I went north in order to "supply" in parishes and on mission stations. It would be a time of much trav-eling and short stays. As the sabbatical proceeded and the time for departure drew closer, I found that what I wanted was simply to be in the here and now, in that environment, with those people. To be present in a friendly, contemplative, unpackaged, and reflec-tive fashion was what mattered. I did not want to undertake a study tour or become a tourist. Nor did I want to stay in one place "working" or creating a proactive availability. For this period, rootedness was not a value. Staying wherever the bish-ops3 suggested would keep me free of programs, encourage a being present which had little predetermined character--and yet would allow me to give myself and others a ready and real account of what I was doing and why I was there. Performing a small ser-vice was a satisfactory blessing and a gift I needed. I also wanted to look at the landscape and to see what hap-pened when I looked. The environment, I thought, would announce itself in ways which could not be honored simply by going for a walk. From this viewpoint people were secondary, but there is an environmental dimension inseparable from human life and it seemed that the native people would be at one with their environment. That people were secondary in my immediate inter-ests was not a dismissive attitude. So I looked at the landscape-- from the ground and from the air in light planes. In Yukon Territory it turned out to be difficult to look steadily at the moun-tains, valleys, lakes. What was there remained veiled by a prodi-gal facticity, and I had to set myself repeatedly not to turn aside. To sit' with this ignorance was also difficult. "This coast is too beautiful," said a man in the Vancouver airport to a friend; "get me another beer." Eventually the season of looking (after winter 366 Review for Religioto and before summer) itself turned out to be curiously privileged. The mountains disclosed more of themselves when their features were picked out by a light snow cover than when blanketed by heavy snow, or as free of snow as they might be in the late sum-mer. All seasons are privileged and so--also and therefore--was this present time. Eventually it became possible to see shapes, colors, and variations--to pick out the crude outlines of the geol-ogy. At what seemed an infinite cost, it became possible to look steadily. The startling landscape and harsh climate provoked ques-tions. Although the land is beautiful, some of the "southerners" who have come to stay cannot tolerate the winter isolation and depression. The land is wonderful and the energy people expend relates them closely to the environment; but mining marks the landscape. The slag heap grows huge in the middle of the valley by the mine in Cassiar; the tailings continue to mark the Klondike. But in Elsa, a ghost mining town, there is no human activity. The trees, lynx, and martin--the original inhabitants--are beginning to reclaim their territory. To what does this expenditure of energy and ingenuity relate? Sometimes--often--the energy is not expended. Without employment the choices seem to be contem-plation, alcoholism, activism, or hibernation. But the southerners who come and stay--or who return with regularity--seem to be larger and more significant than I imagine they would be if they had remained "outside." It is as if the landscape gives them value and importance or allows their significanFe to emerge and flour-ish. Some come north for a time of healing or to step away from unaccommodating circumstances; others are on the run and bring their pursuers with them. At best there is more than eccentricity and escapism. Lives are lived with old values brought from the south which are given room and enhancement by the land; new values are recognized and welcomed in small towns in the moun-tain wilderness. Strong views coexist with tolerance, showing a respect for people similar to the necessary respect for the climate. At times there is scant respect for environmentalists, who are seen to have a relationship with the country and the animals which is thin and unreal compared to that of miners, hunters, and trappers. Yet downstream from Whitehorse the waters are polluted. The pollution amazes: the Yukon, though twice the area of the United Kingdom, has a population of only about thirty thousand. Despite the invitation and the rewards, I found it difficult to May-~t~une 1992 367 McClorry ¯ Integral Sabbatical sit, to be, to contemplate, and see. My head, eyes, and feet were always in danger of being drawn away toward the future or toward present effectiveness. There was the ridiculous itch to justify how I spent my time here, in one of the most privileged environments on earth. To look, to appreciate and hear, were not more impor-tant but, rather, prior necessities. So much, it appeared, would be true for me also in the United Kingdom. There, too, I would need to discover how to look and listen. Eventually these dis-tracting energies, these pieces of unbelief, became insubstantial. Sitting in the dust--the gold dust--of Dawson acquired power. What mattered were walks along the banks of the Yukon River, taking care to identify the ducks. Surf scoters! This identifying and naming were not violently dismissive (a "that's that and what next?" attitude) but allowed what I saw to become part of the public world, made it shareable and so part of a communal promise. In some places the forests were thin. It was possible to move through them without following a trail or struggling through the undergrowth and fallen trees. Twice the bright' bark of the birch trees seemed to give light. The forest was lit from within: an event as unexpected and as usual as a fox crossing the road. I left the Yukon for the Northwest Territories. The flight from Whitehorse to Yellowknife exchanged vertical country for a horizontal landscape: a flat, flat land. Whitehorse, in mountain-ous country, has few buildings over three stories; Yellowknife, in a terrain that scarcely undulates, is full of high-rise buildings. So do we mark in our architecture our estimates of ourselves and our relationship to the land. The short Yukon spring, when all the trees came out in leaf during one afternoon, also vanished. I flew to Victoria Island, well north of the arctic circle, where there are no trees. It was snowing at Coppermine and Cambridge Bay, the snow flung horizontal by the wind. The frozen bay and the tundra do not make for "beautiful country," but they are exhila-rating: some snow remains and there are occasional, new flowers close to the ground. I see it as keenly and as vividly as the jaguar I saw in a Guyanese village two years ago. The twenty-four-hour sunlight and the intricate flatness of the land, heaved up into flat-topped rock formations near Holman, enliven my tentative pres-ence in these astonishing places. Suddenly the tundra is a place for happiness.4 There is excited wonder at the native people leaving their 368 Review for Religious houses and going to live in "camp" or "on the land" as the win-ter subsides, at the sleds, skidoos, and boats lining the bay and half covered in snow, the profusion of dog lines. There are the inviting enigmas of the snow and ice (color coded like the houses, where the color gives information about origin and ownership), the wreck of Amundsen's Maud. I walk by houses in spaces which are hardly streets, greeting and being greeted, enjoy the camps, am on holy ground. People here do not live "off the land" like Europeans on safari in what became African colonies; they live "on the land." Certainly they do not have "a place in the country." Marie Zarowny, interviewing the Dene and Inuit peo-ple about their political, economic, social, and cultural concerns, found that these were, for the people, inseparable from spirituality: "We are deeply spiritual and our spiritual power comes from the land . Our spirituality is tied in with the animals.''s I found, in this land of the Copper Eskimos,6 a desire for a project, a Gospel activity, and began to sense something of what it might be as I w.alked the tundra, cut inland by the lakes and pancake-topped striated banks, as I prayed in 'the mornings. It is to live and explore the belief that God in Christ is active in the middle of' our creativity and destructive-ness-- and to do so partly in terms of neglected areas of Ignatius's Spiritual Exercises. The context for this would be ecumenical. The people involved most likely would be marginal in ecclesiastical and social terms. Maybe something of this could be said in pub-lic language. I imagine a thin book as sharp, bright, and useful as a razor. The idea is not new. What is new is the tangibility given an idea by the land. The book does not itself matter. What counts is the invitation to live and move in this way. So much is a possible event, the gift that is also a product of looking and sit-ting with ignorance, of listening and friendliness. It is frail but real. Cautious at first, a caribou crosses the trail and moves off across the tundra, splashing through the meltwater and covering the bare ground and remaining patches of snow at a determined trot. An arctic hare appears, each hair individual and alive, crouches down ten feet away, and remains still, long-eared, and eye to eye. What mattered were walks along the banks of the Yukon River, taking care to identify the ducks. May-June 1992 369 I fly south of the arctic circle to Yellowknife, for two weeks in the parish--weeks full of conversations. Then I go on to Fort Smith, by the Alberta border, for a similar two weeks. It is good to sit by the Rapids of the Drowned on the Slave River watching the pelicans, the birds clearly at home in the spilling and swirling waters. Living "on the land" spoke of ways of living in the United Kingdom. Waiting for the looked-at and walked-over landscape to disclose itself speaks of a wider connectedness, a solidarity. I remember the six Jesuits and two women murdered in E1 Salvador on 16 November 1989. Later I fly north again, north of the cir-cle, to Inuvik. There I wonder once more about space and people: the Northwest Territories are larger than Western Europe and have a population of about 55,000. I do not know what this con-trast might mean or what it is to populate or overpopulate the land. In a short while I will exchange these huge and empty spaces for my own overcrowded little island, where every piece of land seems like an archaeologist's find. Meanwhile there is the Mackenzie delta to see--the delta of the Decho, to use the Dene name--and the small settlement of Arctic Red River to visit. But sabbatical time is running out. When I arrive back in England I will have spent some four months never passing more than two weeks at a stretch in any one place. Afterwards It is usual to say that those who travel undertake an inner journey as well as an outer journey. Covering distance, when the travel is a pilgrimage, is a metaphor for a change of mind and heart. Explorers explore also themselves and their own cultures. Similarly the landscape, the land on which we put our feet and live, is an exterior landscape which affects and is affected by our interior landscape. Barry Lopez, contemplating the "bleak and forsaken" aspect of Pingok Island in the Beaufort Sea, writes: The prejudice we exercise against such landscapes, imag-ining them to be primitive, stark, and pagan, became sharply apparent. It is in a place like this that we would unthinkingly store poisons or test weapons, land like the deserts to which we once banished our heretics and where we once loosed scapegoats with the burden of our transgressions.7 Happiness, however, had been given on the undistinguished tundra. The "land" had become a metaphor, a mnemonic, partly 370 Review for Religious learned and partly obscure, which held attractive promise. This was not distant from the care of the land in the Old Testament sabbatical tradition; it was close, also, to the concern for people and society, for the excluded, which is integral to that tradition. The landscape of Victoria Island and the Decho had reminders, in the oil storage tanks needed for winter warmth, of a different economy, other concerns. The land-scape would also include the cityscape, the interre-latedness and demands of first-world economies. Desire and fear both go into the making of cities and are evoked by the complexity and coloration of their shapes, just as they affect and are evoked by our perception of the land. The city includes and excludes, vivifies and oppresses--and needs as much care in its contemplation as does the tundra in the arctic and the mountains of the Yukon, as much set-ting of ourselves not to turn away. In the city, in our quotidian economies, the invitation is the same: to look steadily, to sit with ignorance, to trust the friendliness, to find, in this also impossible terrain, the outlines of the kingdom as drawn in the few "remembered" words of Jesus. Back in England, in Birmingham, there are vivid memories of smokehouses and camps, mountains and snow, the tundra and the frozen sea, mosquitoes and black flies, the particular people and their traditions. The coffee-lubricated conversations continue to echo. The tundra, I think, was easier to look at than Birmingham. But the tundra invites a fuller regard for my own place, these islands off the coast of Europe, and speaks of new possibilities. The landscape of the Yukon speaks of hoping for what is more and larger than is admitted in other, more usual, locations. Solidarities beckon in a welcoming fashion. A sabbatical is a way of returning to one's own place. The difficulty of all this is clear: "The differ-ing landscapes of the earth are hard to know individually. They are as difficult to engage in conversation as wild animals.''8 Nonetheless, to think of a world without wilderness is to be full of disquiet. For wilderness--living "in the land"--was integral to Milford and Cambridge, and is part and parcel of where I am now and where we all are. Explorers explore also themselves and their own cultures. May-June 1992" 371 Notes ~ In what follows on parables, I am indebted to James Crampsey, "Look at the Birds of the Air ." The Way, 31, no. 4 (October 1991): 286-294. 2 John Macmurray, Persons in Relation (Adantic Highlands, New Jersey; first published by Faber and Faber, London, 1961), p. 171. 3 Thomas Lobsinger OMI, Bishop of Whitehorse, and Denis Croteau OMI, Bishop of Mackenzie-Fort Smith--to whom I am very grateful. The Yukon and Northwest Territories are ordinarily a Jesuit-free zone. 4 A time of happiness, if not frequent, is at least commented on often enough for it to be by no means unique in this kind of terrain. See, for example, P. G. Downes, Seeping Island (Saskatoon: Prairie Books, 1988). The happiness contrasts with, but is not provoked by, the harshness of the country. Imprisoned by "a relentless wind of eight days fury," Downes is told by his partner "You do not 'hope' in this country; you do not hope, you just do the best you can" (p. 63). An explanation is given in a foot-note: "What he means is that 'hoping' is a passive state, and that you must be physically and mentally active in this type of situation." This seems also about right when hoping in God. s Marie Zawowny, "You Can Help Us to Become Strong Inside: Discerning the Direction of the Church with the Dene and the Inuit," Insight: A Resource for Adult Religious Education, no. 4, 1991, National Office of Religious Education, Canadian Conference of Catholic Bishops. 6 "Copper Eskimo" was the phrase I heard. Local people do not always use the the more favored general name, Inuit--"the people." A fine account of life with the Inuit of the area is given in Raymond de Coccola and Paul King, The Incredible Eskimo: Life among the Barren Land Eskimo (Hancock House, 1989). The work was first published by Oxford University Press, New York, in the early 1950s under the title Ayorama; the new edition is fuller and uncensored. 7 Barry Lopez, Arctic Dreams: Imagination and Desire in a Northern Landscape (Picador, 1987), p. 255. See also the chapter "Landscape and Narrative" in his Crossing Open Ground (New York: Vintage Books, 1989). 8 The continuation of the quotation noted in n. 7 above. 372 Review for Religious PHILIP L. BOROUGHS Using Ignatian Discernment work, ministry, or living arrangements. Diminishing energy, feel-ings of boredom or of being taken for granted, or an emerging desire for new challenges can signal a need to reappraise one's situation. Obviously, these times of transition are unsettling, and they can be stressful as one begins to let go of the security of the familiar and searches for new clarity and direction. However, these periods also can generate new possibilities and a renewed sense of responsibility for one's life. At times such as these, the Serenity Prayer of Alcoholics Anonymous seems particularly appropriate: "O God, grant me the courage to change the things that I can change, the serenity to accept the things that I cannot change, and the wisdom to know the difference." Sometimes circumstances warrant a fun-damental change in one's life, while at other times a change of attitude or behavior seems mor4 appropriate. As one critically reviews his or her situation and assesses available options, one wisely might wonder whether there are any norms or principles to help one choose among the options. In the Spiritual Exercises St. Ignatius of Loyola offers a num-ber of principles for discernment which can be extremely useful for those entering into a time of transition. One of the major goals of the Exercises is to assist those who Philip L. Boroughs SJ may be addressed at 621 17th Avenue East; Seattle, Washington 98122. May-June 1992 373 Boroughs ¯ Using Ignatian Discernment undertake them to make the right life choices. The principles of discernment reflect Ignatius's own experience of prayerful decision making, and a brief review of the major transitions in his life will offer a context for his insights. Ignatius's Life On 20 May 1521 Ignatius was wounded in the battle of Pamplona, and in the long recuperation period which followed, a fundamental reorientation of his life began. Over the next sev-eral months, as he contemplated his future, Ignatius became aware of different interior movements affecting him. Gradually he rec-ognized the patterns of these interior movements, noting that certain spirits or desires produced peace and hope while others, which initially delighted him, eventually left him sad and depressed. As a result of these fluctuations, Ignatius decided to fol-low the spirit or direction which ultimately consoled him, and thus his religious quest began in earnest. Abandoning his life as a soldier and courtier, he moved to Manresa and formally commenced a spiritual journey which grad-ually helped him to identify and understand his limits and dis-oriented attachments as well as his deepest dreams and desires. After months of intense prayer and penance, mystical experiences, and interior growth, he embarked on a pilgrimage to Jerusalem. There he hoped to spend his life visiting the holy places and help-ing souls. However, after he had been in Jerusalem only nineteen days, the Roman Catholic authorities ordered him to leave. The political climate was tense, and they did not want to assume lia-bility for this questionable religious enthusiast. Accepting their legitimate authority over him, Ignatius con-cluded that it must not be God's will that he remain in Jerusalem. He decided that he needed further education if he were to serve God's people in some other capacity. He returned to Spain and began studying grammar at the University of Barcelona. Two years later he advanced to study the humanities at Alcalfi. After many months, however, his austere lifestyle and his growing rep-utation as a lay spiritual director caused such controversy that he was investigated by the Inquisition. Mthough exonerated of any wrongdoing, he was forbidden to continue his spiritual ministry. Consequently he moved to the University of Salamanca. There the same pattern was repeated, and once again he had to revise his 374 Review for Religious plans. Ignatius then transferred to the University of Paris, where he spent the next seven years earning his bachelor's and master's degrees. These were intense years of study and spiritual ministry, and they were also years when he gathered some lifelong com-panions who shared his ideals and his commitment to service. As his formal education drew to a close, Ignatius became seri-ously ill and was advised by his doctors to return to his native country to recuperate. He journeyed home with the understand-ing that he and his companions would reassemble in Venice once he had recovered. From there they hoped to gain passage for Jerusalem, where they would spend the rest of their lives in min-istry. Ignatius and his friends vowed to wait one year in Venice for passage to Jerusalem; but if they could not arrange their trip dur-ing that time because of political turmoil, they would travel to Rome and place themselves at the service of the pope. Since no ships left Venice for Jerusalem that year, they proceeded on to Rome in keeping with their vow. As their reputation for holiness and ministerial effectiveness spread, requests for their services began to arrive from various corners of the world, forcing this rather loose-knit group of friends to consider the nature of their commitment to each other. After weeks of prayerful deliberation, they decided to form a reli-gious community and elected Ignatius to be their religious supe-rior. Although he initially declined the position, subsequent prayer and consultation with his spiritual director moved him to accept. He spent the last fifteen years of his life as the superior general of the nascent Society of Jesus. During this time of rapid growth and development, Ignatius not only provided this new community with inspired leadership, but he also prayerfully drafted its con-stitutions. With the exception of his seven years at Paris and his final years in Rome, Ignatius moved fre.quently throughout his adult life. His constant effort was to discern and follow God's will within the social and historical realities of his time. A!though he was the recipient of many mystical graces, few of them provided him with specific instructions about the decisions he faced. Rather, these mystical experiences confirmed the general direction of his life and God's ongoing companionship with him. Decisions about particular choices he faced required prayer and discernment to discover God's will. Ignatius's early lessons in the discernment of spirits, his respect for human learning and reflectivity, and his May-~Tune 1992 375 Boroughs ¯ Using Ignatian Discernment courage to act once he felt he knew what God wanted of him facilitated his prayerful decision making during the numerous transitions of his life. Predispositions for Discernment Ignatius's religious experience and his Spiritual Exercises sug-gest that, if an individual wishes to enter into a process of dis-cernment in order to discover God's will, certain predispositions are necessary: interior freedom, sufficient knowledge of self and the world, imagination, patience, and the. courage to act respon-sibly. Without these graces, true discernment is not possible. Interior Freedom: The first paragraph of the Spiritual Exercises clearly asserts that interior freedom is a sine qua non for finding God's will: "We call Spiritual Exercises every way of preparing and disposing the soul to rid itself of all inordinate attachments and, after their removal, of seeking and finding the will of God in the disposition of our life for the salvation of our soul" (SpEx 1). When Ignatius speaks of ridding oneself of inordinate attach-ments, he can be very explicit. In the Meditation on the TWO Standards, he identifies inordinate attachments primarily as temp-tations to riches, honor, and pride (SpEx 142). Today we might describe them as an attachment to possessions or a specific lifestyle, a desire for recognition or a preoccupation with the opinion of others, and an insistence on being in control of one's life or radical self-sufficiency. Ignatius believed that attachments " ~uch as these would so condition one's life that one's relationship with God would be seriously compromised and one's freedom to find God's will would be lost. During times of transition in a person's life, other variations of inordinate attachments also can surface. For example, at the first sign of serious difficulty, some people immediately search for new living or work possibilities, fearful of the asceticism required for long-term commitments. Others, feeling misunder-stood and unvalued, find it easier to cling to chronic anger and bit-terness than to identify and address the source of these feelings and move to a more integrated life. Still others become so com-pletely preoccupied with their own personal growth that they ignore the legitimate needs of those whose lives are intercon-nected with theirs. Whatever form an inordinate attachment takes, 376 Review for Religious it can effectively inhibit the possibility of true discernment because it centers one's life in oneself rather than in God. Knowledge: True spiritual freedom or detachment depends on self-knowledge. More than just an understanding of one's limits or even one's patterns of temptation, self-knowledge requires a pro-found awareness of one's gifts and one's deepest desires. However, during times of transition, individuals frequently say that they do not really know what they want. This is often part of the initial unrest which introduces a need for change. But it also can be an invitation for individuals to reclaim their deepest desires, those essential values which give ultimate meaning to their lives, their relationships, and their involvement with the world. For example, when one becomes overwhelmed juggling the increasing demands of family and career, or exhausted by the mounting expectations of one's ministerial position, or seriously disillusioned by institutional intransigence, identifying again or reformulating one's deepest desires provides a starting point for making new choices. Articulating one's deepest desires helps one to prioritize commitments and can provide some perspective for letting go of tfiose concerns which jeopardize whfit is more impor-tant. Sometimes people come to realize that .they have to r~con-sider tfieir original life commitment because of s.ubsequent choices they have made over the years. Others may discern that their deepest desires have not changed, but their they have to find a new oi" healthier way of living them out. S~ill others may experi-ence a call to liv~ out their original commitment even more rad-ically. Reapp~:opriating one's deepest desires is a critical dimension of self-knowiedge. However, for Ignatius self-knowledge was not enough. He spent many years studying in some of the most respected univer-sities of his day and achieved an advanced degree in theology because he believed that education was a critical component for ministry. He even rediaced his intense spiritual activities during his university years because he discerned that his ex[ended prayer was interfering with his con~mitment to study. Ignatius emphasized education as a significant component in the formation of young Jesuits and as an important ministry of the Society of Jesus because through it he promoted the ongoing transformation of individu-als, church, and society. Consequently, not only knowing oneself, but also knowing the complexities of any given situation, pos- May-June 1992 377 Boroughs ¯ Using Iffnatian Discernment sessing a critical understanding of systems and structures, and having sufficient education for one's current ministry or some new possibility are critical dimensions of a discernment process. Imagination: Knowledge in concert with imagination can produce new possibilities. Ignatius clearly manifested an imaginative approach to ministry through the creation of the Society of Jesus and its novel structures and methods. He also used the power of imagination in his approach to prayer. Through an imagina

Issue 29.3 of the Review for Religious, 1970. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDITOR Everett A. Diederich, S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to REVIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint louis, Missouri 63~ o3. Questions for answering should be sent to Joseph F. Gailen, S.J.; St. Joseph's Church; 32~ Willings Alley; Philadelphia, Pennsylvania tgto6. + + +. REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; .539 North Grand Boulevard; Saint Louis, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly/ and copyright ~) 1970 by at 428 East Preston Street; Baltimore, Mary-land 21202. 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Qu~tions for answering should be sent to the addr¢~ of the Qu~fions and ~swe~ ~itor. MAY 1970 VOLUME 29 NUMBER 3 HERBERT FRANCIS SMITH, S.J. A Method for Eliminatin Method in Prayer Mental prayer is, .or should be, one of the most per-sonal of all activities. It is an interpersonal event in-volving mutual love and self-communication, and noth-ing is more personal than loving. -Still, beginners in mental prayer usually need helpful hints drawn from-the lives of the saints and others pro-ficient in prayer. These helpful hints come down, in practice, to a method of prayer. Here is a genuine dilemma. A method is an invasion of prayer; a lack of method means inability to pray. How do we solve the dilemma? By giving, beginners a method o[ prayer together with insistence that they jettison the method as soon as they can proceed without it. Among another class of meditators an even more serious dilemma arises. These are the people who have made progress in prayer and withdrawn from method for a while, only to find now that their spontaneous prayer has grown sterile. They seem to need method once again, only now the happy remembrances of per-sonalized prayer induces such a revulsion for method that they are tempted simply to drift rather than submit to codified guidelines anymore. It is above all to the people in the second dilemma that I propose a method for eliminating method in prayer. What these people really need is a method of preparing themselves for prayer. They need a method outside oI prayer Ior eliminating method in prayer. This method for eliminating method is, therefore, not for beginners. It presupposes one experienced in prayer. The method for eliminating method contains, 4- 4- 4- Herbert F. Smith, $.J., r~ides at Joseph s College in Philadelphia, Penn-sylvania 19131. VOLUME 29, ].970 345 4- ÷ REVIEW FOR RELIGIOUS incidentally and subordinately, a method to be used in prayer in emergencies. This contingency use will be ex-plained later. It is my con~,ictioh that virtually all who .pray men-tally, need some method of preparing for prayer if they. want optimal prayer and progress in prayer. For this reason I recbmmend the method of eliminating method even to those who are not conscious of either of the ~t~lemmas presented above. The preparation for prayer to be proposed here.can be used as a method ~or elimi-nating method above all by those who have reached the prayer of faith or even gone byond it.1 As a preparation for prayer which can be taken into prayer, what I am going to say here will be as salutary for beginners in prayer as for anyone. For clarity's sake, I will divide this article into three parts: the preparation for prayer; the prayer itself; and the post-prayer activity. Preparation [or Prayer The'best time to make preparation for the next day's mental prayer is in ttie evening before retiring. This is true even if the mental prayer is not to' take place in the morning. The reason for this insistence on the night l~reparation is the nature of the human psyche. Human "thought needs an incubation period in which to germi-nate and gestate. We are inclined" to theidea that all of our thinking is done. consciously; but the fact is, as Freud noted, that conscious psychic activi~ is only the latest arrival 'on the scene of psychic life. The soul never sleeps, and the night can be used to, good purpose if one collects himself to God before he retires. God "gives .to His beloved in sleep" (Ps 127:2). Evening recollection is important even in the shape it gives our dreams. Fur-thermore, preparation for prayer gives our thoughts a definite focus that ~eeds both our conscious aiad sub-liminal psychic processes dui:ing the day. Many great breakthroughs in human .thought have flashed into consciousness at moments when the subject of the in-sight was ~ving all his conscious attention to some other affair. This is proof enough that the inner life of man goes about the concerns of his heart even when he is least aware of it. These gifts from the inner life, how-ever, are not altogether gratuitous. We must plant our questions and our hopes consciously if we want our sub-conscious to give the increase. We do just tha~ by making evening preparation for" the next day's mental prayer. Once we become proficient at ma~ng this preparation for mental prayer, it need take no more than three or ~. ,1 To review the stages of prayer, see a book like Dom Godefroid Belorgey's The Practice of Mental Prayer. four minutes. Initially, tho~gh, ten or fifteen minutes are required. An ideal way to begin tlte preparation is to read a passage from the Gospels; il only for a minute or two. Then lay the Gospels aside and ask oneself the critical question: What do I want to meditate about? At stake here is the insistent fact thatI prayer ought to begin with oneself. A brief reading from the Gospels can establish the climate of prayer, but ~nly the person himself can specify the optimal start"ing point. To automatically meditate on the passage jus~t read can be a fatal error for the next day's meditation. Of course, if a person yearns to take up the Gospels and make them the sub-ject of his meditation, he shbuld do it, but because it is his desire, that is, because i~a reality he is starting with his desire, that is, himself. In prayer, I must begin with myself. I am the only apt launching platform for my prayer. The reason is that prayer, z's has already been said, is one of the most per-sonal of all activities. To ~start with something other than self is to make of medi'tation a study rather than a prayer. No one who wrote a book of meditation points months ago or years ago can tell me here and now what I want to meditate about. Here and now the points probably would not be apt for the authorl Those who use point books ought to us them as I suggest they use the Gospels. Read a set of points, lay the book aside, and ask: Now what do I want to meditate about? If the answer is: The points I hav~ ~ust read, do not use them ¯ exactly as they are, but personahze them according to the method I will introduce shortly. If it can be said as a general truth that failure to ad-dress God in prayer signals failure to love Him, it can also be said that failure to pray personally enough is failure to love rxghtly. Accordingly, we must discover apt and personal prayer eacliI single day. Apt and personal prayer can only start with myself, as I am here and now, thins day, this evening, with its whole train of circumstance.s, concerns, and desires. If simply ignore the whole existential situation, and let a book impose a prayer subject upon me according to such a random determinantt as the page I happen to be on, my prayer cannot possibly emanate from .that per-sonal psychic center where my in-depth living is going on. The result is that neithe~r my heart nor my attention will be captured by my pr~ayer. I will remain divided between my concerns and my prayer. Approaching the same point from another avenue, we can say that there is no really deep prayer without rec-ollecuon, and there xs no recollectxon wxthout presence to the self. I must be collect~d to myself and my deepest ÷ ÷ ÷ VOLUME 2% 1970 34? + ÷ H. F. Smith, S.]. REVIEW FOR RELIGIOUS 348 concerns before I can communicate myself to God or to any other. Only if a man enters those inner depths of the self where what he really is, unknown to others and often even to himself, is operative, can he enter into profound relationship with He-who-is. Profound rela-tionships depend on self-communication. The man who does not possess himself cannot communicate himself. We have all had dinner with someone so distracted by every trivial occurrence in the room that he was no com-pamon at all. His hollow presence was an insult. The Lord Himself likens prayer to an intimate evening meal together: "Look, I am standing at the door, knocking. If one of you hears me calling and opens the door, I will come in to share his meal, side by side with him" (Rev 3:20). I must, then, choose my own topic and make my own points out of my own reality to release my own love. That is, I must do this unless lack of prayer experience, exhaustion, or utter dryness compels me to go for help to another. When that happens I must return as soon as possible to my own initiative. My own points may not sound as sublime as the ones in the book. They may not be as sublime, but they may be much more power-ful in moving my emotions, my insights, my convictions, and my actions. A man must bring his current hopes, expectations, frustrations, concerns, and desires into his preparation. Please note: I am not saying: "Make your problems your prayer; bring your problems into your prayer." Such ad-vice would in no way constitute a method for eliminat-ing method in prayer. I am saying: do bring your prob- .lems into your preparation for prayer so that you will not have to drag them into your prayer. In your prep-aration begin with your current concerns; and within the few minutes it takes to prepare points, you will often see that they are really trivial matters yapping at your heels and demanding of you an outsize amount of concern and worry. By giving them your sharp attention for a moment, you can "spank them and put them to bed," and then go far beyond them to give your freed attention to the realest, deepest concerns of your inner self. Only in this way are you likely to have the undi-vided attention absolutely necessary to pursue your real desire, which, in advanced prayer, is to find your Be-loved. There are times when a person's preparation will be-gin with a current problem and end with a current problem. Finel If that is as far as he can get, he has dis-covered that the concern is grave enough to require his prayer time. He can now make his concern his prayer instead of letting it be a distraction--which it certainly would have been if even his full attention cannot put it to rest. I believe many of our worries and concerns continue to plague us only because we never dearly and definitively bring them to our own attention, resolve to do what we can about them, and then commit them to God. We neither focus our minds on the problems nor free ourselves of the problems, and so they continue to wear away both us and our prayer. This approach will gradually eliminate our parasitic worries and cause our other concerns to fall into per-spective and subside. When the surface calms, we will begin to be able to look into our depths and to see clearly once again our realest longings and desires and concerns. Then and only then can we make them the part of our prayer and our lives that they deserve to be. We have triumphed over the distractions, decoys, and red herrings. We are on the way to finding our true selves. It is difficult for a man to find himself, especially in the beginning. It takes courage to seek out what we are. It takes industry to reject the laziness of rote. It takes energy to think and probe. None of us want to use method, but some are really too lazy or too insecure to do anything else. Yet it is only by entering deeply, per-sonally, subjectively into prayer, and engaging in a genuine personal relationship with Jesus that we can avoid reducing prayer to a mere surface phenomenon incapable of producing fire in mind and heart, and so incapable of catalyzing that inner renewal of mind and heart which the Gospels call raetanoia. Let me quote what the great psychiatrist Karl Jung has to say about the failure to adopt an in-depth approach to Christian-ity: The demand made by lmitatio Christi, i.e., to follow the ideal and seek to become like it, should have the resuIt of developing and exalting the inner man. In actual fact, however, the ideal has been turned by superficial and mechanical-minded believers into an object of worship external to them, an out-ward show which, precisely because of the veneration accorded it, cannot reach down into the depths of the psyche and trans-form it into a wholeness harmonising with that ideal. Accord-ingly the .divine mediator stands outside as an image, while man remains fragmentary and untouched in the deepest part of him. Christ can indeed be imitated to the point of stigmati-zation without the imitator's even remotely approaching the ideal or heeding its meaning; the point here is not a mere imitation that leaves a man unchanged and makes him into an artifact--it is rather a matter of realizing the ideal on one's own account (Deo concedente) in the sphere of one's individual life? The cowards who fear entering into themselves or into ~C. G. Jung, Psychological Reflections, ed. by Jolande Jacobi (New York: 1961), p. 279. 4- Method in Prayer VOLUME 29, 1970 349 4. 4. 4. H. F. Smith, $.]. REVIEW FOR RELIGIOUS 350 Christ will never make real progress in prayer or salva-tion: "But the legacy for cowards., is the second death in the lake of sulphur" (Rev 21:8). It is much easier to fall into some one else's thought pattern than to plough my own way into the future through the use of my own personality, my own initia-tive, my own efforts to think. It is much easier to use someone else's points for meditation than to generate my own. The sad thing is that unless I choose my own sub-ject for meditation and formulate my own points, I will journey in some one else's direction, not my own. I will enter into his thoughts, not mine. I will enter into his self-discovery, and not necessarily discover myself. When we want objective truth, we must go the Church and to all wise men. But when it is a matter of legitimate per-sonal concerns and paths to happiness, there is no sub-stitute for one's own inner voice. The Book of Sirach has some telling words on the point: Finally, stick to the advice your own hear~gives you, no one can be truer to you than that; since a man's own soul often forewarns him better than seven watckmen perched on a watchtower. And besides all this beg the Most High to guide your steps in the truth (37:13, 17, 14, 18). Unlike extrinsic assistance, self-made points hold real promise of self-transformation. The man who makes his own points is most likely to find the way. down into his inner depths and unleash the white hot magma of love and desire that will then break forth into the conscious world of affection and action for Christ. Each of us is best able himself to find and tap his own potential en-ergies. The thoughts that go into making points constitute not only a discovery but a personal experience, and there is no substitute for personal experience. I must begin with what are really my questions and my yearn-ings if the answers experienced are to move me deeply enough to change me into the likeness of Christ. No one else can experience for me, and no one can fully com-municate to me his experience. Let Karl Jung address himself to this felt need for one's own experience of profound realities: The best cannot be told., and the second best does not strike home. One must be able to let things happen. I have learned from the East what is ,,meant by the phrase Wu wei: namely, "not doing, letting be,' which is quite different from doing nothing. Some Occidentals, also, have known what this not-doing means; for instance, Meister Eckhart, who speaks of sich lassen, "to let oneself be." The region of darkness into which one falls is not empty; it is the "lavishing mother': of Lao-tzu, the "images" and the "seed." When the surface has been cleared, things can grow out of the depths. People always suppose they have lost their way when they come up against the depths of experience. But if they do not know how to go on, the only answer, the only advice, that makes any sense is "Wait for what the unconscious has to say about the situation." A way is only the way when one finds it and follows it oneself. There is no general prescription for "how one should do it." 8 There is still another compelling reason for each of us to make his own points. Unless we do we not only may fail to open a fissure through which the flaming energies of our inner life can emerge to become the vital force of our prayer, but we also refuse to open our inner life deliberately and consciously to God, and to ourselves in His presence, so that we can deal with the contingencies which this self-knowledge will certainly give rise to and so that we. can expose the paleness and sickness we will find there to His healing light and care. We are afraid and ashamed to expose burselves even to God, though He alone can heal us. We are also afraid to discover God in our own depths, for fear of the claims He will make on us and the changes He will demand. Jung has clearly discerned the widespread fear of these inner realities. He has found it in high places where it ought not exist: If "the theologian really believes in the almighty power of God on the one hand and in the validity of dogma on the other, why then does he not trust God to speak in the soul? Why this fear of psychology? Or is, in complete contradiction to dogma, the soul itself a hell from which only demons gibber? Even if this were really so it would not be any the less con-vincing; for as we all know, the horrified perception of the reality of evil has led to at least as many conversions as the ex-perience of good.' How can we make any progress in prayer unless we expose Our inner life naked to both God and ourselves? How can we be fully human unless we admit to our-selves that the furnace of our psychic life is full of the raw energies that can be fashioned into" every human desire and every exalted and perverted action that has ever come out of a human being? How can w~ be-fully human without knowing what we can become, or with-out asking God to help us avoid what we might become and to become what we ought? Until we know ourselves rather fully, how can we be deep, or fully unified, or recollected, or ourselves, or facing reality, or communi-cating ourselves whole and entire to God and to man? It is clear to a student of comparative religions like Professor Mircea Eliade that man both loves God and fears Him. Man wants to run to God and run away from Him. Man's psychic life is an amorphous thing. Subcon-scious currents run in contrary directions. A man can both love God and hate Him, cherish Him and resent 8 Jung, Psychological Reflections, p. 28~. ' Jung, Psychological Reflections, p. 522. Method ~ Pr~r VOLUME 2% 1970 ÷ ÷ ÷ H. F. Smith, $.]. REVIEW FOR RELIGIOUS Him. Leonard Bernstein's symphony Kaddish vividly portrays this malestrom of emotions which we hide in the subconscious because we think it would be blasphemous to let this raw magma break through and rush up into the open daylight of consciousness. Yet where else can it be tamed and channeled? Where else but in daylight and the open air of exposure to God's grace can it cool and harden and thereafter remain, like the granite and the basalt of the earth, as the memory of the ancient volcano of our revolt, and of God's understanding for-giveness and loving conquest over the self-destructive contradictions rending our own inner selves? There are nuns who need a psychiatrist to tell them they would like to have children; there are nuns and priests who leave the religious life when they discover they have desires for marriage. These people have lived a life divorced from their own souls. Every healthy nun knows she would like a husband and children, and every normal priest knows he would like to marry. That is, they know they share with every human nature these intense longings and powerful drives. No priest or nun is called to suppress these longings by trying to pretend they do not exist. They are rather called to control these drives and consciously forego the joy of their fulfillment for the sake of pursuing their higher, virginal love and service of Christ and the Church.~ The practice of daily communing with our own deep-est selves to make our own points for meditation will help us to keep posted on all these powerful and dan-gerous currents within us. Suppression of awareness permits dangerous psychic pressures to mount, but these vents into consciousness will have the opposite effect. The foul gases of cold or hateful or resentful feelings toward God, can escape, giving us opportunity to feel ashamed, and apologize, and be cleansed and healed. Experienced meditators should be able to make their own points without difficulty, after practicing for two or three weeks. Once they have discovered what it can do for them, nothing will prevent them from continuing except neglect or laziness. These confident statements presuppose that the persons addressed are doing daily spiritual reading, especially of the Scriptures. They pre-suppose a broad knowledge of Scripture and the memory of hundreds of favorite passages which come to mind spontaneously when they are germane to the thoughts of the meditation. I do not believe those who lack a broad knowledge of Scripture can use this method. Healthy Christian prayer hardly seems possible without the knowledge of Scripture wherein God teaches us to pray. Only two people know what I ought to pray about here and now: God and myself. In fact, I reduce that to one. God knows, and I have to find out. That is what I ought to do each night. That is the project of making points. By starting with myself I am most likely to be able to find out. It is also there, in my deepest recesses, that ! am most likely to find God. And only if I find Him will I be truly at prayer, which is not thinking, but communication and communion. Prayer is a work of two. We come now to consider the actual making of the points. As I set about making points, I should be con-sciously guided by two master facts. The first is the stage of prayer I have reached, and the second is my frame of ~nind at the moment. Often these two concerns are in conflict, and one of the purposes the points serve is to resolve this conflict. Master fact one. In slightly advanced states of prayer the meditator is often ruled by the desire to find God in prayer. He no longer wants to reflect on spiritual truths or current events in his life. He wants God's company. Furthermore, he is plagued by an inability to meditate any longer. The reasons for this are taken up in treatises on the stages of prayer.5 Master fact two. The meditator's frame of mind is, for instance, troubled by an event of the day and he wants to think about it. These two desires are in conflict. Unless he resolves the conflict before trying to meditate, he is likely to drift back and forth between the two concerns, not knowing which is the prayer and which the distraction. I would like to give an example of a set of points made in this state of conflict. I am in a stage of prayer in whick I habitually want to find God. At the same time I am concerned about my health. Apparently I have done what I can t:or it, but still I am concerned about it. During the last two or three days, the worry has in-truded itself into my prayer. For the subject of medita-tion I choose: The Divine Physician. The scene to oc-cupy my imagination: ]esus putting clay on the blind man's eyek. I ask the grace: To put myself in the care of the Divine Physician. I now think about the subject for a moment (instinctively guided by the two master facts listed above), and reflectively expand it into three points. FIRST POINT: The God-man, the true Physi-cian. SECOND POINT: I put myself completely in Your care, Divine Healer. THIRD POINT: Lord, now that I am Your concern, You can be my concern. I now choose some phrase which in one or a few words cap- Again I refer to Belorgey, The Practice. Method in Prayer REVIEW FOR RELIGIOUS H. F. Smith, $.]. REVIEW FOR RELIGIOUS tures the essence of the meditation. I call it the SPIR-ITUAL CAPSULE: Divine Physician, come! Something very important has transpired here. This simple preparation, which in practice might take me no more than a couple of minutes, was actually a miniature meditation. In this preparation-meditation I have ended my concern by deliberately turning it over ~to Christ. I did that in the second point. At that point I eliminated the conflict and left myself free to pray about my deep-est concerns. That fact is crystalized in the third point, where my attention is focused on the Lord, and I have actually already begun my interchange of affection with Him. In this mini-meditation I have disposed myself for the p.rayer of the presence of God by giving my current concern the momentary attention it needed, which was all the attention it deserves. This telescoping of a medi-tation which might formerly have taken an hour to get the same results into a minute or two is characteristic of persons who have reached more contemplative states of prayer. It proceeds intuitively and almost instantane-ously. It is also characteristi~ of contemplative states of prayer that meditation is displaced from prayer time and is skillfully and spontaneously carried on at odd moments during the day, and at the time of prepara-tion for prayer. Prayer preparation is, in contemplative states, a time to run quickly through meditative mat-ters and then put them aside, and thus put the soul in peace for contemplation. Let us now take the example of a set of points which a man might make while he is in the stage of the prayer of faith, on a quiet day when nothing is troubling him. The master fact governing his choice is his yearning for non-verbal communication with God: SUBJECT Resting with You by faith. SCENE Desert, where You invited the Apostles to come and rest with You (Mk 6:31). GRACE To be still and know that You are G~d (Ps 46:10). FIRST POINT "Commune with your hearts on your beds and be Silent" (Ps 4:4). SECOND POINT "Peace, be stilll" (Mk 4:39). THIRD POINT You lead me beside still waters, You restore my soul (Ps 23:3). SPIRITUAL CAPSULE God There are a number of useful things to be noted in this example. The meditator is addressing God even in the course of preparing points. He sees no sense in talk-ing about God in third person when l~e can address Him directly. Further, he loves to address God and have God address him in God's own words taken from Scrip-ture. And he has culled from Scripture and put down from memory passages he has recently memorised in the course of his Scriptural reading because they aptly de-scribe and Scripturally vouch for the authenticity of his current form of prayer. Finally, he summarizes his whole meditation in one word, knowing that even one word is too many to use in this stage of prayer. A man in the prayer of faith or beyond may make points similar to this most days for months at a time-- or even ~ears. He makes fresh points each day, because there is always a different nuance it is important to ex-press, but the essence remains un.varying. He is in com-munion with God on a deep level little affected by the transient times and tides of each day. The two examples given make it evident that I pro-pose a standard framework to contain the meditation. I call it the spiritual filing cabinet. It is the format made familiar by St. Ignatius. The advantage is that of any filing cabinet. It makes it easy for me to remember and sort out my thoughts each day, since I never vary. the cabinet but only the contents. I write down the medita-tion each night, but just before falling to sleep I can easily recall it from memory because of the standardized framework. On evenings when the preparation is fully successful, I will have disposed of all other concerns by the time I reach the third point, and there be swept up into the presence of God, where I hope to remain until after the hour of prayer the next morning. In that case, I will not recall the points when I compose myself for sleep. The points have eliminated themselves by pro-jecting me beyond them. They have proved their power to be selpeliminating. Let us take an example of a third mood, which is a composite of the two preceding moods, and see the points that come out of it. Personally, the meditator would like to spend his prayer time simply dwelling with God, but he feels he ought to bring the whole world into his meditation. To which of these conflict-ing desires is he really being called by ~race? The an-swer is that if he is in a contemplative stage of prayer such as the prayer of faith, the presumption must be in its favor until experience gives contrary evidence. After all, arrival at such a prayer is a personal invitation from God to come apart and rest awhile. Furthermore, by his contemplation the person is disposing himself to be God's servant to the world. Still, in preparing his medi-tation, the meditator may be able to synthesize the two diverse thrusts of his desire: SUBJECT The God of concern for the world SCENE The God of the world is within me, who am part of the world GRACE To be one with You in Your labors for men, my God and their God FIR, ST POINT 0 God of all origins, Father ingeneratet + + + Method in Prayer VOLUME 29, 1970 + 4. 4. H. F. Smith, S.]. REVIEW FOR RELIGIOUS 356 SECOND POINT 0 God to the world, Incarnate God-Sonl THIRD POINT 0 God to the world-in-process of being reborn, Holy Spirit with usl SPIRITUAL CAPSULE Com~, Lord Jesus! In this meditation the meditator has succeeded in gain-ing a synoptic view of God and the world, thereby rec-onciling the seemingly opposed desires of his state of mind. Whatever direction his meditation takes in the morning, it should be able to take it without distraction from unreconciled contraries. Sometimes, when there are a few extra minutes avail-able, it is useful to jot down a few sub-ideas under one or more of the three points. Under the first point of the sample meditation just given, one might jot: You are the Father who has instructed us: "Be fruitful and mul-tiply; fill the earth and subdue it. Have dominion." Under the second he might jot the words of Jesus: "Fear not, I have overcome the world," and "I have come that they may have life and have it more abundantly." Years ago, I used to find this helpful, but now I generally find that it only clutters up the meditation and interferes with the simple contemplative gaze the preparation helps me to achieve. Anyone willing to experiment with this method for eliminating method may discover to his joy that while he used to wander to and fro from one book to another looking for something to help him meditate, he now easily discovers what he wants. When he asks: "What do I want to pray about, Lord?" the subject readily comes to mind: The quiet of being with You. "What scene to quiet my imagination?" John leaning on Your breast. What grace? To renew my knowledge of what it means to be with You. Point One: Resting here with You. Point Two: Listening in my heart to what You say. Point Three: Returning the love. Spiritual Capsule: I to You, and, to me, You whom my heart loves. In all of this, I have begun with something even more personal than Scripture. I have consulted God and my-self, and from there gone on to use Scripture, as God's means of communicating with me and I with Him. Slowly I formulate what God and I are to one another at the moment. I find God, and, as best I can, remain with Him until the time of formal prayer the next morn-ing. The Praying Itself If I am to pray in the early morning, the time to begin praying is the moment I awake. If, on awaking, I am in the presence of God, I make no attempt to recall my points. I simply remain with Him. When I come to the formal time for prayer, I do not use my points. Points are not lor use. I abide with God. I pray con-templatively, in a form of non-verbal communication represented by the names, prayer oI faith, prayer ol quiet, and so forth. Of course, this method does not produce such a state of prayer. It only facilitates it for those who have attained to it. Often, it is only by turning away from thoughts of God that we can turn to God, for no thought can con-tain Him, but a thought can distract us from Him. One nun to whom I had communicated these reflections wrote me: I've read a little over half of the Ascent to Mount Carmel. I like John. He is very gentle, thoughtful, and humble. 250 pages of how to do nothing in prayer. You sai,d, it in one sen-tence: "Don't think about God; think God.' I understand that all this background is essential, though, especially since I have not yet learned how to do nothing. This self-eliminating method can help us to bank the flies of our own recollection until it reaches the in-candescence of the prayer of the presence of God. The method is for those who have found and want to hold on to the prayer of communication, communion, and union with God. It is for those quiet enough to hear the call to this prayer, and courageous enough to take the solitary path to their meeting alone with God. The points are designed for self-elimination, but they are also meant to serve as an emergency auxiliary. They are supposed to put us into the orbit of our normal prayer, but they are also' supposed to rescue us if we fall out of it. Should I be unsuccessful in finding God when I awake in the morning, I recall my points and mentally run through them. I center my recollection around them until the time for formal prayer. On coming to prayer, I put aside my points and make another attempt to find God without thoughts or words. If I do not succeed, I resort to my points once again, ' since I have put into them the matters which mean most to me at the mo-ment. They should help me to pray the prayer of sim-plicity, or the prayer of affection, or at least to do some meditating. If not, I will have to turn to some other alternative, such as meditative reading of the Scripture, but only as a good spiritual director, or a reliable book on the stages of prayer, advises.n Sometimes when we attempt to prepare our own points, we will find we are devoid of every thought. We have no choice but to resort to some one else's points. Or do we? That is the time to turn to past sets of our own o In advanced states, it is not easy to know whether we are praying successfully or wasting our time. See, once again, Belorgey, The Practice, or the works of St. Teresa of Avila, St. John of the Cross, and others. + + + Method in Prayer VOLUME 2% 1970 357 Sm~t~o S./. RELIGIOUS 358 points, prepared out of our own heads in .richer seasons, and stored up for barren days. At times when I have felt repelled by the thought of any book and unable to prepare a meditation of my own, I have frequently re-sorted to stores of my own points. Almost always two or three sets will guide me into prayer and. recollection within minutes. Once again I am experiencing the grace I received in the day and hour I first used those particu-lar points. Roads we have used to God in the past often remain viable if we can locate them again. We should return often to the sites where He has visited us in the past. This method of preparing points is very useful even for those in earlier stages of prayer, but for them the preparation will not be self-eliminating. They will of necessity take their self-prepared material into the prayer and use it to feed their meditation. They will enjoy most of the benefits of this highly personalized and creative method of prayer. For them too it minimizes method, reduces foreign elements in their prayer to a minimum, and guides them to personal discovery of Christ. When beginners use this method of making points, it will have to be modified somewhat. O[ten, they will not be able to prepare points out of their heads. What they can do is take a Gospel event, analyze it, and put it.into the spiritual filing cabinet according to their own bent. Under each point they should jot down personal ideas and experiences relating to the Scriptural themes. If no personal ideas come, they can be trained to use the ref-erences to related passages such as the Jerusalem Bible gives in such abundance. Looking up these related pas-sages and jotting them down as sub-points will help deepen their understanding of Scripture and develop their power to meditate. They should take about fifteen minutes to prepare points in the beginning. Before long they will show more deftness and originality in use of the method. I taught this method to a group of young sisters with assurance that it would work. Not long after, one of them wrote me: You know, Father, at first when you told us about using our "spiritual capsule" before bedtime and that in time we would awaken at night and find ourselveg" talking to God, I felt it would be years until that could ever happen to me. But it has happenedl Post-Prayer Activity We ought to record worthwhile insights, experiences, and meetings with God in prayer. Reading them over some time later can be the best fuel for future points. As already indicated, we should store up successful self-made points. It is practicable to make points each day in a small note book, dating each day as we go along. When we want to make a post-prayer reflection in writing, put it in the same place. In the future when our mood is such that we want to return to some explicit past meditation, we will be able to find it with ease and benefit by it again. This method for eliminating method in prayer has been well tested and proven. It requires some trouble on our part, but it eliminates a lot more trouble than it takes. It is a method with a high yield. For surely he is going to make the most progress in his search for God who starts not from some one else's starting point but from his own. + + + VOLUME 29, 1970 DOM JOHN MAIN, O.S.B. V ew Dora Johu Main, O.S.B., a monk of Ealing, is presently living at St. An-selm's Abbey in Washington, D.C. 20017. REVIEW FOR RELIGIOUS Once upon a time a small boy and his old uncle were out for a walk in their city. It was a large city and had in it all sorts of wonderful modern buildings and wonderful modern people. It was called Secular City and was beautifully situated in a deep valley with spectacular high mountains rising up all around it. The small boy and his uncle had strayed into an older part of the city, and the boy was very surprised when they came upon a large building in a ruinous condi-tion. This was an altogether unusual sight in the modern city, and the small boy was upset by it. He thought how marvelous the ruins must have looked in their day. Pointing to the ruin, one feature of which seemed to have been a very high tower, he asked his uncle what this ugly eyesore was doing here. The old uncle sighed; he hated his young nephew to see anything that was ugly. "Well," he started, "I can remember that building well. It was very fine in its day, with a great high tower which reached way up above Secular City. They said that the view from the tower was absolutely stupendous." "But how on earth did it become such a ruin?" asked the small boy, looking now with an even greater interest at the noble ruins. "Well, you see," the uncle started, "a rather special group used to live there. They really did a great job for the whole community in rather a strange sort of way. You see in our Secular City we are stir-rounded by mountains and, as a result, we tend to get rather closed in on ourselves. It's rather difficult to ex-plain, but we tend to think of everything in terms of Secular City. Well, the group that lived there built a large and very high tower--to see the wonderful view; and in some strange way this view of theirs seemed to add a new dimension to the life of the group that made them rather special people in Secular City." The boy listened to this explanation with great at-tention. He wondered how a view could have so changed a group. Turning his innocent face to his uncle, he asked, "How do you mean--special people? Did the view make them a bit odd?" "I suppose it did in a way," the uncle replied, try-ing to recall the group to his mind. "We could never quite understand why they were so concerned to pro-vide schools and hospitals, orphanages and old people's homes. We just accepted the fact that somehow or other the view was at the back of it all." He thought very quietly to himself and added: "Anyone who needed help seemed to become the concern of the group. It all happened a long time ago, and I can'( remember too. well now; but it seemed that they brought all their talents together and used them wherever there were people in need." The uncle had not thought of these things for a long time. It was the dedication of the group that now struck him as the hallmark of their work. He wondered, to himself how he had been so lacking in curiosity about the view when the group had been such a creative force in the city. The little boy now looked really puzzled. "Well, what happened," he asked, "How did it all become a ruin? Did some tyrant come' and run them out of town?" "You remember me telling you about the tower, and how hard it was to climb to the top," the uncle went on. "Well, it appears that over the years, the staircase that went up to the top got rather old and worn out-- I think there was woodworm or maybe dry rot--and the group decided that they would have to rebuild it. And that was when all the trouble started. Some of the group just wanted to repair the staircase, but others said that was no good because the dry rot, or maybe it was woodworm, ~vould just affect the new wood. Then someone who was really very modern got the idea of pulling down the staircase and putting in an elevator. The trouble with this idea was that they couldn't get the elevator shaft in without pulling down the staircase, and that's when the trouble really started. In the old days, you see, there had always been some of the group either at the top of the stairs looking at tile view, or. some of them on the way up to encourage the others. I'm not too sure about this, but I think it was.rumored that even before all the discussions started, there. weren't quite so many climbing so high up the tower. I think I remember it being said that the group spent a lot of time looking after all .their plant and not quite so much time getting up to the view. In any case, they all seemed to agree that the stairs had to be rebuilt. But, when this argument started, they all got so involved in the discussion about the elevator, that ÷ ÷. ÷ VOLUME 29 1970 361 ~ ÷ ÷ + Dom John Main REVIEW FOR RELIGIOUS 362 they all began to come down to join one of the com-missions they set up." "What's a commission?" the small boy asked, looking rather puzzled. The old uncle tried to look very wise. "A commis-sion," he faltered, "was a part of the group set up to examine some particular problem. They usually passed out questionnaires which everybody had to fill in, and these suggested new questions and more questionnaires. I never really understood the process---but I believe it was quite essential." The little boy did not seem to be paying much atten-tion to this; and, turning his perplexed face to his uncle, he pondered: "But was anyone trying to keep going up the tower to see the view while those com-missions met?" He was only a small boy, but it seemed to him that if the view had been so important in the past it might even inspire the work of the commissions. "I suppose some were," replied the old uncle, "but then they all seemed to get nervous about the founda-tions." "The foundations," replied the small boy, now look-ing at his old uncle with something like incredulity. "Yes," went on the uncle. "You see, after a while the discussions shifted from the question of the elevator or the stairs to another more fundamental matter, namely, would the foundations really support any new structure at all?" "Well, if they supported the old one, why shouldn't they support the new one?" asked the small boy. "And, anyway, what about the view? Didn't anyone even want to risk trying to get up to see the view?" "The problem was," explained the uncle, "that the old structure had really become very rickety by this time. The group was finding that the stairs just wouldn't carry them up anymore. And the foundations, this was quite a problem. But perhaps more serious was another thing. You remember me telling you that in our Secular City we get rather inward looking--strange to say this way of thinking now began to affect the group. In the old days they had brought quite a new dimension 'to the city, but now somehow or another they became like the rest of the people around them in the city." The boy now looked very serious indeed. "They should have tried to keep contact with that view," he said his face had become very determined and set. "I don't think we should be too hard on them," replied his uncle; "it was a difficult problem to know how to renew those stairs." But even as he was saying this, at a deep level he shared his nephew's regret. "But what happened?" urged the small boy. "Did the commission ever come up with a solution?" In spite of his black looks of a moment ago, his innocence forced him to believe that there must be a solution. The old uncle tried to remember. "I just can't re-call," he said. "There used to be a lot of talk about the group but then people seemed to forget about them." It was getting late and they had to be going home, but the small boy wanted to take a closer look at the ruin. They walked over and both looked at one an-other in surprise. There seemed to be sounds coming from the basement--was someone working at the foundation? But, it was time to go. "I wonder what that view was really like?" mused the small boy, looking up at the great ruined tower. ÷ + ÷ VOLUME 29, !970 EUGENE C. AHNER, S.V.D. Toward a Renewed Life in Communi Eugene C. Ah-her, SN.D., is the dean of men at the S.V.D. Major Sem-inary; 4000 13th St.; Washington, D.C. 20017. REVIEW FOR RELIGIOUS There was a lawyer who to disconcert him stood up and said to him, "Master, what must I do to inherit eternal life?" He said to him, "What is written in the law? What do you read there?" He replied, "You must love the Lord your God with all your heart, with all your soul, with all your s~rength and with all your mind and your neighbor as yourself.' "You have answered right" said Jesus; "do this and lif.e is yours" (Lk 10:25-8). At this level we all find ourselves in agreement. The purpose of our lives, the goal of our struggle as human beings, as Christians, as priests or religious, is the love of God and neighbor. Here we all celebrate together and find ourselves in familiar company whether we are young or old, liberal or conservative, particularly pious or not. In fact, if we really pressed the issue we would find there are very few, if any, who are against love. After all, everyone wants love, truth, peace, brotherhood. However, as we go one step further and begin to ask what is real love anyway and how does one respond in the face of non-love, of hate, deception, and fear, the whole harmonious scene changes. What seems so simple and clear immediately becomes immensely complex and confused. Conflicting attitudes, opposing groups, and divergent ideas splinter in all directions. And we find ourselves in agreement with Qoheleth as he says: "I find that God made man simple; man's complex problems are of his own devising" (Eccl 7:29-30). The real problem, then, is not who wants love and truth and goodness, but how do we live in the face of evil. For, in each of us and in the world about us, there are not only the elements of life and growth but also the seeds of death and destruction. And while we may be quite sensitive to and indignant about the evil out-side of us, we are fearfully reluctant to look directly, clearly, and without dodging or panicking at the evil inside our own hearts. And yet, unless we are in touch with ourselves as we truly are and with our brother as he truly is, talk of love is futile. For the sad fact is that what then goes for love is rather an exercise in self-protection or self-aggrandizement at the expense of both myself and my brother. The gxeat task before each man, then, is really the human task. The fundamental point of religious life is common to all: to find oneself; to find one's brother; to find God. For, unless we are in touch with this funda-merit of reality we cannot walk the way of love. This discovery of our own true dimensions, tlie experience of our human situation, is a prelude to a life of love. And yet the one thing we attempt to avoid is knowing our-selves as we truly are--to enter into the wasteland of our own heart and discover there the dimensions of the sinner as well as the saint, the evil as well as the good, the love of death as well as the love of life. We are ca-pable of hate as we are of love, of anger as we are of af-fection, of the irrational as of the rational. No doubt the religious and monastic thing has always intended to bring a man in touch with himself as tie truly is--the long hours of aloneness, of fasting, of re-flection, of self-accusation, of spiritual direction. How-ever, there is no need to prove that the intended results have not kept pace with the practices and that, to the contrary, there are enough instances of these practices actually being used in such a way as to support and contribute to the dream world of self-deception and of the flight from the reality of oneself and one's neighbor. In fact, we might even wonder whether some of our more recent theologizing and liturgical celebration are not weakened by this very sort of glibness and superficial-ity with which it slides over the problem of evil and death. This can only lead to a kind of astonishment and perhaps eventual disillusionment when the repetition of the words love, community, hope, and life do not really seem to overcome hate, isolation, despair, and death be-cause they have never really met each other seriously and head-on. Each set of experiences is kept separate from the other because deep in our hearts we are not so very sure that love can really overcome fear and that truth is really stronger than pretense. The world of the kingdom, of truth, and of love is expressed and cele-brated loudly and clearly but in an uprooted and imag-inary world of its own. The world of sin and of death is kept apart, quiet and repressed deep inside the heart unknown even to the heart itself. Jeremiah says: "The heart is more devious than any other thing, perverse too; who can pierce its secret?" (Jer 17:9) And it is here in the unfathomable depths of the heart that the human ego keeps itself. + ÷ Toward Renewed VOLUME 29, 1970 365 ÷ ÷ ÷ E. ~. Abner, $.V.D. REVIEW FOR RELIGIOUS 366 The difficulty of honestly facing our fear and the de-viousness of our own hearts has led us to many disguises and subterfuges to avoid the kind of confrontation that brings to light what is now in darkness. More by way of example than by exhaustive analysis, I would like to list three common ways we avoid the reality of who we are. Repression We are all acquainted with the small child who, in wanting to hide from someone, simply covers his own eyes. And so, not able to see the other, he feels well hid-den and secure. We smile at the naiveness of the child but what is innocent enough at that level becomes dev-astat! ng for adults who continue to deal with reality in this way. The easiest way of dealing with the unpleas-ant is to act as if it were not there. Somehow, by ig-noring it, it will go away. If our feelings run counter to what we are expected to feel, to think, or to do, the quickest way of dealing with the situation is to ignore or repress the feelings. If our feelings are so strong that we don't know what they might lead to, the safest thing is to repress them. Concretely, if I have sexual feelings or fantasies for someone of the same or opposite sex and for whatever reason feel that I shouldn't, I will tend to act as if they are not there. If I feel so angry inside that I am afraid that I will lose control and really hurt someone, I will try to play it safe and keep all feelings well under control. If I feel tender or affection-ate but consider such feelings unmanly, I will hide them. But the sad fact is that we cannot exercise such selec-tive repression. Before long we find that we do not know how we feel anymore and soon we discover that we no longer consciously feel anything at all. The price of re-pressing unwanted feelings is the numbing of all feelings. But deep inside there is a lump and we are depressed or forever anxious. And so we walk about like hollow peo-ple, not obviously angry or unkind but not able to love or feel deeply for anyone either. It becomes too dangerous to let go of any feeling because something else might come up that we cannot handle. But even that might not be too high a price to pay for external control. The fact is though that nothing is simply repressed without making itself felt somehow or somewhere--which brings us to our second ploy. Transference Everything that has made up our life leaves its mark and calls for its share of recognition. And if we are un-willing or unable to face the feelings that arise directly from the situation, we will have to face them in some other area that has no direct relation to the original feeling. Almost classic now is the understanding that masturbation, for example, is not simply a sexual prob-lem but a release of anger, frustration, feelings of in-adequacy and overdependency, that are not being met at the level where the issues really are. Another broad area of transference is the focus of all one's interests and energy on the great battle of evil out-side of ourselves. Especially today at a time of such far-reaching change and critical reevaluation there is no lack of evils to attack or causes to be advanced. All of which is fine and to be commended provided that it is not merely a front for avoiding the evil inside of our-selves. The real problem is that whatever evil exists around us also has basic roots and affinities inside of us. So, unless we have faced the evil within, our attempts to deal with it outside will be more a case of evil meet-ing evil, violence opposed to violence, lust opposed to lust, totalitarianism opposed to totalitarianism. And the end result will be ambiguity, hostility, restlessness, and the alienation of feeling. The present day religious community in transition is an excellent breeding ground for this kind of malaise. It becomes so much easier to fight the corruption in institutions and structures than in ourselves. And the sad fact is that there is so much that needs to be renewed but the one who is vigorously tear-ing down structures does not even realize that he is pri-marily fighting something in himself. Intellectualism This is an occupational hazard of any academic or student community. It is rooted in the realization that whatever can be understood can also be controlled. Therefore, if we intellectualize our whole life, our feel-ings and relationships as well, we can always be in con-trol. And as long as we maintain control, no one can get too dose to us, no one will be able to hurt us. manipulate persons and relationships, often unknow-ingly, in order to keep them at a distance and so pick and choose what is safe and what we can master. It means, of course, that all spontaneity must be censored and no feelings may overstep our present intellectual understanding. Feelings, then, become techniques to use "for effect." Relationships become calculations and the question becomes what should I feel rather than what do I feel. Life becomes a question of control, and lost are the directness and closeness of Christ: anger, fear, tears, and tenderness. And in the end, since the feelings have not been dealt with honestly, they will crop up in some often unsuspecting way and cry out for recognition. + + + Toward Renewed VOLUME 29, 1970 E. C. Abner, $.V.D. REVIEW FOR RELIGIOUS 368 Perhaps it will be one person or one thing that will have to bear in an unreal and overdependent way our total emotional life. These are some of the more common ways we use to protect ourselves from others. But systematically and imperceptibly what we have hidden about ourselves from others also becomes hidden from ourselves. And so we find that we are not only strangers to others but finally also to ourselves. By middle-age most of us are accomplished fugitives not only from others but radi-cally from ourselves, thereby losing touch with the true source of life and renewal and motivation within us. What is it that drives us so far from ourselves and others? What subtle and all-pervasive element in our lives creeps into every aspect of it? What holds us in a closed and guarded defense rather than in an open and loving embrace? We are in fact face to face with fear-- our great fear that if we are known as we truly are we will not be lovable, will not be accepted, but rather that we will be taken advantage of, laughed at, hurt, or ignored. If others really knew that I am not only strong and capable but also weak and afraid, that I not only have desires of love and goodness but also of hate and destructiveness, would I still be loved and accepted or would I be crushed and rejected? I would venture to say that the great feeling of worthlessness so prevalent among people today is a direct result of their fear to be themselves. And we have reason to be afraid because to be our-selves means openness and vulnerability and honesty and confession of weakness. Revealing ourselves might destroy us. And if life is a little flicker between the darkness from which we have come and the darkness to which we will return, then we will do all that we can to grab it and. protect it. And so we proceed to build walls a~ound our weakness, to present only our strengths, to acknowledge only what is good and loving in us and we try to cover over what is weak and evil. We will be careful always to be in control and to have enough "pro-tection" between ourselves and others. And yet the fact is that only when we break through this hard shell can we be truly lovable. Only then can someone know who we are and love us. The very defenses we use not to get hurt are the walls that keep others out and make it ira-possible for another to really love us. And so we end up with the sad paradox that what we want most, to love and to be loved, is the thing we most thwart by our at-tempts to achieve it--through impressing others with being strong, trying to merit another's love by only re-vealing our "best" side. All this despite the experience we also share of actually feeling a greater love rather than less towards someone who may have revealed his own weakness to us. As John says so succinctly: "In love there can be no fear, but fear is driven out by perfect love: because to fear is to expect punishment, and any-one who is afraid is still imperfect in love" (1 Jn 4:18). So the very possibility of love depends on our willing-ness to face weakness and evil as it truly is--in ourselves and in our brother. Love does not solve the problem of evil by eliminating or avoiding it. That is impossible. To attempt a solution of evil by elimination is to believe that evil is only extraneous to man, that were it not for an evil society man could live in love and truth. In this view, evil would be successfully overcome if it could only be eliminated from the society in which man lives. It would be to act as if man were an angel who did not have deep within himself seeds of both good and evil. Rather, the only route open in the face of evil is to suff~r through evil without the loss, the capacity for love. In other words, evil must be transcended, not es-caped from or eliminated, and this cannot be achieved apart from the journey through the lust of one's own hell. So, finally, it is man himself and not evil which is redeemed. Evil, sin, and death will remain but they can be transcended provided that the individual face them in imagination and go beyond them in an act of love that restores the mystery of being and reveals the limit-lessness of man's freedom and responsibility. It is only by personally facing the depths of one's own despair, hate, violence, doubt, nothingness, aloneness that hope and love and redemption and faith are the victories that overcome, transcend the world. We do not face evil by simply committing it because this is in fact to sur-render to it. We do not face it by acting as if it were not a reality inside ourselves because this is mere,escapism to an unreal world which makes any real solution impossible. But rather, we must enter it through the imagination, risk the possibility of doing it, and with this necessary psychic distance, to transcend it. But as we consider these dynamics, are we not face to face with the religious thing, with the task of religious development in a community? A home wher~ I can search out my own heart, to discover the depths ~f the sinner and the saint, and to be accepted and erhbraced in a fraternity of sinners redeemed by Christ's 10ve. A group of persons with whom I can be myself, be open with-out deceit and not stand constantly under the sentence of being ridiculed, ignored, or taken advantage of. A place where the forgiving and creative form of love is operative and allows new possibilities of life to be re-vealed from sin and death. A zone of truth s~here evil will not be run from or ignored but faced ste,hdfastly with + + Toward Renewed Lile VOLUME 29, 1970 369 love. A community where there are honest men seeking for truth and love who are willing and able to accom-pany me in my journey. For this kind of atmosphere will allow an individual to take the fearful plunge and search the darkness of his own heart, to transcend the evil in his own life, and to face clearly the choice of lov.ing or hating, believing or doubting, being honest or hiding, hoping or despairing, living or dying. Is this not really what we should be about in our own life in community? The religious community is not a place to protect a person from himself, from reality, to escape or ignore evil, but rather to open him to the reality of himself and to reality in general. What re-newal has discovered is not a new commandment but the necessity of more penetrating and decisive ways of facing and knowing ourselves totally, good and evil. Only then can we really begin to walk the way of that first and all-inclusive command: "Love God with your whole heart and your neighbor as yourself." 4- 4- E. ~. Ahnt~', $.V.D. REVIEW FOR RELIGIOUS 370 ALAN AMBORN The Helpful,.Lifer It seems to be rather common opinion' that convicts who turn to God are nothing but hypocrites. Nothing could be farther /from the truth. You can read here what rel!gion really means to a prisoner. There are many people who seem to wqnder exactly what part religion can and does play in American prisons today. It is my opinion that it pla~s a very im-portant part, even though people may frequently say: "Isn't it all hypocrisy? Is a convicted felon ,really sincere when he turns to God only after he has b~en found in his crimes?" To that question we can posiibly have as many answers as there are men in prison. It may seem strange but it is nevertheless true that the people who ask such questions are us~ually people who have little, if any, firsthand information about prisons or prison inmates. What little info,rmatlon they have was obtained from reading the newspapers. Only too often such information is scanty and, at times, even misleading. , Suppose we begin with the assumption, that ninety-nine per cent of the men and women res.iding in the penitentiaries are guilty of the crimes for, which they have been sentenced. A large proportion 'of these are first offenders, many of whom have been committed to prison for crimes of omission, accident, or sheer stupid-ity rather than deliberate crimes of cupidity. Further-more, I would say that by far the majority of these are determined that they will never again come in conflict with the law once they have completed their sentences. The point I am trying to make is that among our prison inmates there are those who could possibly be classed as ogres, madmen, or depraved individuals, but they are in the minority. The greater part of our prisoners are peo-ple who have feelings, conscience, and a deep awareness of what they have done to their victims, their loved ones, and to themselves. In a prison, men and women who have been torn from their homes, wives, children, sweethearts, and + + + Alan Amborn 16376 can be writ-ten to at Box 900; Jefferson City, Mis-souri 65101. VOLUME 29, 1970 ÷ ÷ Alan Ambo~n REVIEW FOR RELIGIOUS friends are forced to live an almost completely monastic life. Despite the many humane reforms in our modern penal systems, the average prisoner still undergoes the shock of isolation, the moral shame and degradation that follow his being sentenced. A first offender's initial few months is, generally, a period of shock, humiliation, despair, and above all, one of loneliness beyond descrip-tion. No one, not having experienced that first night when the cell door slams with such frightening finality and the lights go out, could be expected to understand the feel-ings that encompass the now totally miserable individ-ual. Along with the sense of loss come degradation and despair with a special kind of fear--spiritual and moral as well as physical. A person having experienced these feelings could never forget them. A person not having experienced them could never understand exactly what they were. Those first-night horrors can, and do, shake the most calloused lawbreaker to the very core of his being. Is it any wonder, then, that prisoners turn to what should have been their constant solace and comfort but, too often, is their last resort--their God and their Bible? It is the only answer and solution to a problem of pain that can drive the most hardened sophisticate mad. I speak from firsthand, if tragic, experience. I am an inmate of a Midwestern penitentiary. This is not my first prison. Yet, in each I have seen the word of God work wonders when everything else tried had failed. Any man or woman who is not completely amoral has some degree of sensitivity. Convicts are no exception. Even though the State, through legislation, charity, and necessity, provides for the prisoner in regards to his or her material and spiritual wants, there is always one factor that cannot be provided for, and that is the purely private and personal feelings of the individual. From unforgettable personal and bitter experience I know this common factor. Even though the warden of a prison were to offer a sympathetic ear to the inmate, the pris-oner's recent association with the police, the court, judge, and the jury, would have, consciously or uncon-sciously, erected a mental barrier that is, during the first months of imprisonment, not easily scaled. To the average prisoner who is experiencing his first imprison-ment, even the kindly ministrations and gestures of a chaplain, psychologist, or psychiatrist are often rejected and disregarded simply because the prisoner is not in a receptive mood or frame of mind. Very few convicts .are inclined to make officials of any stature their confidants. In the case of the new prisoner's family, the shock and shame emanating from their loved one's conviction and imprisonment is usually so great that they are at a com-plete loss as to what to do toward comforting or en-couraging their father, brother, or son. In a great ma-jority of the cases I have personally observed, the family procrastinates; they do nothing, waiting for the impris-oned man to make the initial move. Any conscientious prison official can tell you how inadvisable this attitude is. It is the usual procedure or custom in most prisons to have the new inmate or "fish" go through a thirty day period of isolation. There are two reasons for this pro-cedure: a hygienic check-up first, and then the period in which the authorities observe the conduct and attitude of the man. The officials, for security purposes, must know the moods, manners, and intentions of their new charges. Is the "fish" mentally or physically sick? Is he antagonistic or dangerous? Will he harm himself or some inmate in his anger and frustration? This period of isolation is by far the worst part of imprisonment for any convict, but especially so for the prison novice. This is the danger point for the emotion-ally distraught and the mentally unbalanced; this is the period where the man, all alone, must separate himself from the world of the living he has "always known, and accept and adjust himself to the frightening new world of the living dead. It can very well be the ebb tide of his life. This is the time when, no matter if he has been lax in his practice of religion, an agnostic or even an atheist, he will, he must, within himself turn to God. He must if he is to survive. For be he Christian or Jew, Muslim or Buddhist, young man or old, every fibre of his body, mind, and spirit will search for someone or something to turn to--someone who is understanding and who will show forgiveness without reservations. And it is inevita-ble that sooner or later he must come to realize that the someone or something that fills all his desperately needed requirements is the Someone who has always been standing by to forgive, forget, and accept. Happy indeed is the individual who brings a Bible to prison with him. Very few prisons provide a newcomer with this precious and cherished book. Many times I have overheard convicts state their desire and need for a Bible. In some prisons the chaplains provide these holy texts out of their own pockets. To my knowledge and experience, though, no American prison voluntarily supplies them to their inmate population. I assume that the reason for this seemingly official attitude is felt to be in keeping with our inherent American principle of freedom of religion, or in this instance, freedom from religion. + ÷ ÷ TI~ l:leIplul Liter VOLUME 29, ~.970 4, 4, Alan Ambo~n REVIEW FOR RELIGIOUS :374 Again drawing from personal experience, I know just how fertile a field for converts prisons are. Much has been written about our jails and prisons being breeding places for more crime, moral deterioration, and physical perversion. This, too often, is the case. Men who are lonely, devoid of hope, ambition, and initiative are easily led. The professional criminal and perennial jailbird are too often the leaders. These emotional and moral misfits know only one path to take. If a man can-not find the comfort and solace he desperately needs in this crisis of his life from friends and family, he will seek these two important factors in one of two places: with his equally despondent, lonesome, and lost fellow-convicts, or in his God. And there are infinitely more convicts in prisons than there are messengers of the Lord. Peace of mind and acceptance of God's will are even more important in an imprisoned man's life than it is in a free man's. For, having broken both God's as well as man's laws, the prisoner is usually weighted down with a double sense of guilt and remorse. And many times I have seen the moral and spiritual rebirth of an individ-ual brought about by his reintroduction to his Maker through the Bible. I was born of God-loving Roman Catholic parents. In our home, belief and respect for God were made part of our daily lives. Furthermore, He was a most essential part. I was sent to parochial and higher schools and, as a result, was well versed in the fundamentals of my faith. It was only after I stupidly and callously began to disregard the teachings and tenets of my faith that I began to ruin my life, and even worse, the lives of those who loved, believed, and trusted me. That, to me, is the greatest tragedy of the man in prison--those he left on the outside. Like so many of my ilk, stewing in bitterness and shame, I gave little thought to God during my first years of imprisonment, particularly after I was no longer a "fish." I turned completely deaf ears to the overtures of the prison chaplain and to well-intentioned state of-ficials. My attitude was one of "these state officials put me in here and now they are trying to persuade me that they want to help me; how stupid do they think I am?" That's a question I often ask myself these days. I know now how stupid this line of destructive thinking is, but I didn't in those earlier days. I know, too, that this is the line of thought that most new inmates take. Out of sheer boredom and because it afforded me an opportunity to get out of my cell for an hour, I attended a few church services. But if I actually thought of God at all, it was to blame Him for having failed me--never my having failed Him. That should give you an idea of how stupid a man in prison can be. That old clichd of "misery loves company" really gets a workout in prison. I recall vividly some of the discussions I had with fellow-convicts during my first days in the "joint." Few, if any, were ever in a construc-tive vein. They were almost always filled with bitterness and recriminations; not directed at ourselves where they rightfully belonged, but at our captors, our wardens, and even at our families and friends. As for me, per-sonally, I was the epitome of bitterness, frustration, and hopelessness. Through my own stupidity and cupidity I had lost my family and friends (so I thought at the time), and instead of doing anything constructive about regaining these lost loved ones, I submerged myself in a sea of self-pity in which I almost drowned. I was simply over-flowing with moral indifference, false pride, and per-verted thinking. I was fast approaching a point of no return. That is the point in a man's life when one more foolish or careless mistake can completely and irrevoca-bly preclude any possibility of his again becoming a use-ful, acceptable part of the human race. Then, I met a convict named Alex. One day during a recreational period in the yard, an inmate I didn't know came up to me. Though I had never spoken to this convict, I knew about him. I had first noticed him through a peculiar habit he had. I should clarify that by stating that this habit was pecu-liar in prison; he carried a book under his arm wherever he went. Upon asking some of the other inmates about this, I was told that he was a "lifer" who had already served twenty years, who had little or no hope of a pardon or parole, and that he was a religious fanatic. In prison, the term "religious fanatic" has a wide meaning, ranging from a man who goes to church services once a year to a man who attends services regularly. Another thing that set this inmate in a separate category with his fellow-convicts was that he was a "loner." A "loner" in prison jargon is a convict who stays strictly to himself, has no friends or close associates, and never participates in any prison activities. Even the prison officials look askance at this type of a convict and pay particular at-tention to his every move. For "loners" are the ones who most frequently crack mentally or emotionally. This prisoner I am writing of was in his early fifties, of a serious demeanor, short and on the heavy side, and whose face, though handsome, was lined with suffering. His eyes indicated character and depth. The moment he spoke to me I knew he was well educated. He was courteous and had an air of quiet dignity about him, 4. 4. 4. VOLUME 2% 1970 375 + 4. Alan Ambovn REVIEW FOR RELIGIOUS and I immediately sensed an aura of well-being and contented resignation emanating from him. He wasted no time on social discourse. His opening words were: "Alan, I understand you are a Catholic." As he saw the look of complete bewilderment on my face, he continued: "Father Jerome told me that you had been educated in Catholic schools and that you might be able to help me with my catechism. You see, I am a convert and I'm hoping to be baptized in the near future." I was too amazed to answer him. The first thought that went through my head was that this was a gag of some sort, perpetrated by the fellows I had been hanging around with. Noticing my hesitancy and seeming to read my mind, he went on: "I'm really serious about this, Alan, and though I haven't much, I'd be willing to pay you for your trouble." Something in his manner told me that he was in earnest, but I still hesitated. Finally, I asked him: "How come you and Father Jerome picked on me? I haven't been to Mass since coming here and, as a matter of fact, I have not even been inside a church in over two years." "We never discussed that," he replied. Then he con-tinued: "All we talked about was your school back-ground. Alan, there are a lot of fellows getting instruc-tions and Father, with all his other work, is getting snowed under. When I asked if there were any Catholic men here that might help me, your name came up. As I'm sure you know, each Catholic convert needs a baptismal sponsor. I have no family or friends, so I thought that you might." His voice trailed off, as if in embarrassment, and he waited to see what I would say. When I didn't answer, he said: "I swear to you that there was nothing put on or planned about my asking you this. Your name was alphabetically first and that is how I chose you. Father even warned me that you would not be very receptive to the idea, but I thought otherwise. I guess I was mis-taken. If you'd rather not do it, that's okay, too." He started to walk away. I perhaps will never know just what made me stop him, but stop him I did. It probably was the wisest decision I ever made: "If Father Jerome and you think I am qualified to help you, it's all right with me. Forget that talk about paying me. Remember this, though, it has been a long time since I've seen a catechism book or even discussed religion. You might very well know more about the subject than I do. If you really feel that I can be of some assistance, it's a deal." To this day I don't know what Father Jermone's mo- tives were in sending Alex to me. I honestly can't say whether he had a motive or not; but whatever the case, it helped the two of us. Alex was baptized and I re-turned to my lost faith. As I told Alex, I was very rusty on my catechism and had to do a lot of research. Alex's knowledge of the Bible was far superior to mine; and though, at first, he was kind enough to pretend that this was not the case, it wasn't long before I was the student and Alex was the tutor. His tremendous grasp of both the New and Old Tes-taments was amazing. He could quote verbatim lengthy passages from both texts and never in a parrot-like man-ner. He had a profound understanding of its parables and lessons. No matter what subject or problem we might be discussing, he could find a parallel in the Holy Book, and no matter how bleak a person's outlook on life might be, Alex's Biblical parallels always seemed to offer comfort and hope to the individual. Though I don't believe he ever realized it, Alex was a salesman for the Lord; and he was a good one. The one thing that impressed me and everyone who knew him was his obvious sincerity and his calm acceptance of a fate that was, by all standards, unenviable. As I mentioned previously, he was serving a life sentence with little or no hope of pardon. The fact that this out-wardly didn't raze him and his seemingly calm accept-ance of spending the rest of his life behind bars natu-rally puzzled me. I told him so on one occasion. He explained that when he had first arrived at the prison he had been bitter and lost. Due to his behavior pattern, he had spent forty-nine months of the first five years of his sentence in solitary confinement. It was during one of these sessions of enforced solitude that Alex was given a Bible. Sheer boredom and the lack of anything else to read led to his initial interest in the Book. He honestly admitted that this interest was fostered by a human desire to do something--anything--to help pass the endless hours he was forced to spend alone. Alex had never spoken of the crime that had put him in prison; and I, in keeping with prison custom, had never asked him. However, it was common "yard" gossip that it was murder. Alex told me that his behavior problem came from his overactive conscience and his inability to forget what he had done. He was in a position that thousands of convicts find themselves in. For though soc!ety had in-dicted, convicted, and punished him, and then legally forgotten him by reason of more notorious and head-lined crimes, Alex himself could not forget nor forgive ÷ + + VOLUME 29, 1970 4. ÷ Alan Amborn REVIEW FOR RELIGIOUS 378 what he had done. His misbehavior and antagonistic attitude was a masochistic drive to punish himself. One day while going through the Bible in his solitary cell, he came across the story of Mary Magdalene. It fascinated him. Here was someone who had been steeped in sin like he was and who had asked for and had been given mercy and forgiveness. He went on with his reading, this time deeply impressed and eager. When he came to the story of the crucifixion, he was spell-bound. The agony and torture that Jesus went through wrung his heart. He told me that for the first time in his adult life, he wept. When he came to the climax of the great tragedy, the scene in which Christ, suffering unto death, took time out from His final agonies to forgive His murderers and the Good Thief hanging beside Him, Alex said a wave of understanding and peace descended on him. He said that he had gotten down on his knees to pray, and that while doing so he suddenly and finally knew that he had someone to turn to. Someone who would understand and forgive and who would give him a chance to atone for his sins and his crimes. This knowledge was what permitted Alex to accept his fate and lot so calmly. Through Alex and his application of the Bible in his daily life, I came to know and realize that many of our everyday seemingly insoluble problems have answers that can be found in the Holy Book. The trials and tribulations of our daily lives seem minute in compari-son to what the people of Biblical times faced. I believe that anyone possessed of an inherent sense of honesty detests hypocrisy. Convicts are no different. Any prison chaplain is constantly bombarded with this hackneyed excuse: "Padre, I didn't go to church on the outside, why should I be a hypocrite and start going now?" It's true, the words may differ on occasion, but the philosophy never changes. In many ways this atti-tude could be interpreted as an admirable quality in a man if it were not, in the case of the convict, such a stupid and senseless one. Anyone taking the time to look through the Bible can find any number of instances where even the most devoted and revered of God's saints were at one time in their lives steeped in sin and wickedness. Some, such as St. Paul, were even violently opposed to the teachings of Christ, God's beloved Son. From persecutor of the members of Christ's Church to a pillar of that Church is certainly a complete turn about in policy and belief. In other words, St. Paul was certainly no hypocrite. As Alex often pointed out to me, if the Lord could forgive and accept into His heavenly kingdom the murderer and thief hanging on the adjoining cross to Him; if He could forgive and accept into His earthly entourage Mary Magdalene, a woman who was a con-fessed harlot; if He, in His infinite mercy and in His dying agonies could even forgive His murderers, why, then, surely it should not be beyond belief and compre-hension that He could and does accept a modern-day sinner. His Bible constantly reminds us that eternal salvation is ours for the asking. Remember His very words, "Ask and you shall receive." I honestly believe that convicts might ask more often if they had Someone to show or to tell them how. To-day's prisons certainly offer a. fertile field for present-day missionaries. For just as the man or woman dying of pneumonia or a similar infectious disease needs the shot of penicillin more that the ,healthy man does, so does the acknowledged and convicted sinner need the word of God and the comfort and solace that word gives us all. And should any skeptic question the worth of these ¯ sinners and the redeeming of them, I humbly suggest that he read the Parable of the Prodigal Son. + + + VOLUME 29, ~.970 379 FREDERICK A. BENNETT What Makes a Happy (or Unhappy) Nun? Fr. Frederick A. Bennett is intern-ing in clinical psy-chology and lives at St. Therese Rec-tory; 1243 Kingston; Aurora, Colorado 80010. REVIEW FOR RELIGIOUS Innumerable books and articles have been written about nuns during the past few years. Yet very little empirical evidence has been brought forth supporting the contentions of the authors. Thousands of nuns have left their communities yet there is a dearth of scientific findings either explaining why these nuns have left or probing the present feelings of those remaining. This study was an attempt to provide a few basic facts relating to psychological factors, particularly happiness, as found today among American nuns. 950 sisters, chosen at random from an original mail-ing list of 35,000 individuals from 91 different active communities across the United States, were mailed a questionnaire in March of 1969. The form used had been tested on a pilot study in late 1968, had under-gone some revision due to findings on that pilot study, and was composed of 54 questions in its final form. Novices and postulants were deliberately excluded. Su-periors, when they could be identified, were replaced by non-superiors in the same convent. The nuns in-volved were guaranteed anonymity both for themselves and for their communities, were told that the results would be made available at least to people in a position to act on the findings, and were then asked for their cooperation. The hoped for cooperation was magnificent. One follow-up letter was mailed and at the conclusion, 853 sisters had returned their questionnaires. This totaled 88% of all possible respondents. The average age of those replying was 4'~ years. The results give a broad cross section of thinking and feelings of pro-fessed American nuns in non-leadership positions. An obvious caution is warranted, however, before considering some of the results. The findings cannot be applied to any individual sister. For example, age is found to correlate highly with happiness. It is dear, however, that this is a generalization. There are happy and unhappy nuns at every age level. But for those who are concerned about th~ future direction of religious life and what must be done on a broad scale to give it the greatest chance of surviving and growing, such generalizations can be of great value. This project falls into a category of psychological studies measuring "avowed happiness" or the happi-ness which a subject claims for himself. Such studies have a long history dating back at least until the 1920s. Recently, however, more extensive work in this area has been carried out through several centers of investigation. Two of the more notable undertakings were those carried out by Gurin and his associates in 19571 and by Bradburn and Caplovitz in 1962.2 The latter concentrated on four small towns in Illinois, two of which were economically depressed, and thus they have a dearly biased sample. Gurin, however, used a nationwide sample of 2460 people "selected by methods of probability sampling to represent all American adults over 21 years of age living in private house-holds." Gurin and associates, Bradburn and Caplovitz, and the present study all asked respondents to note what they considered to be their present level of happiness on a tripartite scale using the classifications of "Very happy," "Pretty happy," or "Not too happy." Despite the simi-larity of responses, however, the results are not ex-actly comparable because of other differences. For example, the replies from the sisters were obtained by mailed questionnaires while the other two projects used personal interviews. Nonetheless, curiosity at least, calls for a comparison of the results of the three studies. Bradburn and Caplovitz (women only) Gurin and associates (women only) Nuns Very happy 23% IPretty happy 60% 50% Not too happy 17% = 100% 12%--- 100% 13% = 100% A comparison of the replies of the subjects of Brad- + burn and Caplovitz in the four small Illinois towns ÷ with the answers of the sisters shows the religious to have both a higher percentage making "Very happy" XG. Gurin, J. Veroff, and S. Feld, Americans View Their Mental Happy Nun? Hea¯lth (New York: Basic Books, 1960). VOLUME 29, 1970 2 N. Bradburn and D. Caplovitz, Reports on Happiness: A Pilot Study o/ Behavior Related to Mental Health (Chicago: Aldine, 1965). 381 replies and a lower percentage giving "Not too happy" responses. As was mentioned above, however, by re-stricting their sample to the four small towns, the atuhors also assured themselves of a biased sample. When the replies of the sisters are compared with the subjects in Gurin's nationwide sample, there is vir-tually no difference in the total responses of the two groups. But a very important difference is found when replies are analyzed by age of respondent. A comparison with Gurin's work by age group shows the following: Gurin (all subjects) Nuns Percentage giving "Very happy" responses Under 35 35-44 45-54 55 and over 40% a~% a4% 27% 31% 31% 36°/o 39°/o ÷ ÷ F. A. Bennett REVIEW FOR RELIGIOUS 382 Gurin (all subjects) Nurl8 Percentage Under 35 giving "Not too happy" responses 35-44 45-54 55 and over 10% 13% 18% 15% ~4% 9% Thus as those who live outside of the convents grow older they show a gradual decrement in "Very happy" responses and an increase of "Not too happy" replies. But for the nuns the trend is in the opposite direction. The nuns who are older tend to have a greater per-centage of their members answering in the "Very happy" category than do younger nuns. Likewise, these older sisters have fewer making "Not too happy" re-sponses. The youngest nuns while claiming less happi-ness than the older nuns also avow less happiness than their age counterparts outside of religious life. One immediate reason that might be advanced for the trend toward greater happiness with advancing age among nuns is that less satisfied members of communi-ties have tended to leave and the more satisfied have tended to remain with the passage of years in religion. This does not seem, however, to account for all of the differences since nuns in the older groups today have lived most of their religious lives in a period when leaving the convent after profession was often the exceptional case. Moreover, the younger groups have already suffered a severe depletion of their ranks and yet the ones who remain are much less happy than those in the older groups. A factor that is considered to contribute to the lessened happiness in older people outside of convents is the loneliness that comes to elderly people through loss of a spouse or breakup of the family. The nuns do not have the problem of widowhood and remain with their communities regardless of their age, This may explain, at least partially, why the older nuns claim greater happiness than older non-nuns. It does not ex-plain, however, the differences between older and younger sisters since both seem to have the same op-portunities to avoid loneliness. But since the degree of loneliness is an important factor in the lives of many, and perhaps most people, a question in the present study was directed toward the investigation of their relative loneliness. The question was phrased as follows: How frequently do you feel lonely? Often __Occasionally __Seldom __Never An analysis of replies to this question uncovered a significant negative correlation between loneliness and the basic question of happiness. Actually, the correla-tion of happiness with loneliness was greater than the correlation of happiness with any other element of the nun's life that was tapped in this study. The basic cor-relation between the two was --.50 which could be expected far less than once in a thousand times simply on the basis of chance alone. The meaning of this correlation is that those who tend to report more frequent instances of loneliness also tend to claim sig-nificantly less happiness for themselves. The question must arise in every correlation as to which is the cause and which is the effect. Thus in the present case, does the loneliness cause the unhappiness, or do those who are unhappy tend to be lonely because they are unhappy? Or is some third factor causing both the loneliness and the unhappiness? Although the ques-tion is insoluble at the present time, one of the sugges-tions that will be made later in this article is based on the premise that loneliness is causing some of the unhappiness and that a major point of concentration should be that of overcoming loneliness. Other significant correlates of happiness were also found. In advance it was hypothesized that three ele-ments would figure prominently in the overall 'happi-ness of nuns. These three can be summarized as inter-personal relations, job satisfaction, and leadership. All were found to be significantly correlated with happiness. Loneliness was considered as pertaining 'to inter-personal relations. But there were also other questions + + + What Makes a Happy Nun? VOLUME 29, 1970 383 pertaining to interpersonal relations that showed a high correlation with happiness. For example, one of the questions asked: Do you feel that the majority of sisters with whom you live really are interested in you as a person? ._____Definitely ___.Probably ~robably not Those who are happier tend to say that they feel that other members of the convent are interested in them as a person and those who are less happy take a dimmer view of the interest of others. In job satisfaction, another highly significant correla-tion with happiness (.34, p. < .001) was found. Those who said they found their job more satisfying also tended to be happier. Leadership was also significantly correlated (.34, p < .001) with happiness. The more favorably the sister rated her superior, the happier she was likely to be. The immediate conclusion is that interpersonal re-lations, job satisfaction, and evaluation of leadership are all significantly related to happiness. But it is most interesting that of the three, leadership and job sati~- faction are less important than interpersonal relation-ships. This is especially worthy of consideration because so much more effort at renewal in many communities seems to be directed toward improving job satisfaction and changing leadership patterns rather than toward improvirig interpersonal relations among the nuns themselves. + ÷ ÷ F. A. Bennett REVIEW FOR RELIGIOUS Leadership An example of leadership modifications is found in communities that have eliminated the local superior. The opportunity to investigate the benefits of this change in leadership role was available in this study since 123 sisters said that they were living in a convent in which there was no local superior. In examining these figures, however, it should be remembered that not having a superior allows for a diversity of ways of being carried out in practice; and no attempt was made to define more exactly what each of the 123 nuns meant when she said that she had no local superior. But taking all those without a superior as one group, no significant difference in happiness was found be-tween those having a superior and those not having one. There was actually a slight tendency for those with a superior to claim greater happiness than those without a superior but this may have been merely a chance happening that would be reversed on another sample. The following are the percentage of responses in both groups: Have a superior Do not have a superior Very happy Pretty happy Not too happy 37% 49% 14%-- 100% 32% ~4% ~4% = ioo% Therefore it appears that simply not having a superior does not necessarily improve chances for happiness among members of the community. Sisters who had a local superior were asked to rate their superior in the following question: How do you evaluate the job of leadership being done by your present local superior? __.Excellent ~_Fair ~.Poor __.Very poor An interesting comparison appears when those who do not have a superior are matched with those rating their superior either high or low. Sisters rating superior good/excellent Sisters rating superior poor/very poor No superior Very happy ~6% 23% 32% Pretty happy 46% Not too happy 8% = 1oo% 33% := 100% i4% = 100% Thus being without a local superior is not as favor-able as having a good superior but is preferable to hav-ing a superior whom the subject feels is doing a poor job. Another area that is of importance today in the question of leadership is that some local communities are able to choose their superior in contrast to the former policy of having all superiors appointed either by the major superior or by vote of the chapter. In this study 82 nuns said that they had been allowed to select their own superior. For this group the following percentages were found: Very happy Pretty happy Not too happy Chose their own 50% 40% 10% = 100% superior ÷ ÷ 4. What Malws a These figures indicate that being able to elect a VOLO~E mo ~gro superior is a very desirable arrangement. Gomparing $85 these figures with those given above for sisters rating their superior as good or excellent, the groups are very similar in their avowals of happiness. Consequently it seems preferable to elect a superior rather than to eliminate her altogether. Election is also, of course, far preferable to having a poor superior imposed from above. + + F. A. Bennett REVIEW FOR RELIGIOUS 386 Departures Sisters have been leaving in substantial numbers dur-ing recent years. To determine the unrest that still re-mains in the convents the following question was asked: During the past six months, which of the following would describe feelings or thoughts you have had about leaving religious life? (60%) I have not considered leaving (23%) I have considered leaving but not seriously (10%) I have seriously considered leaving but have de-cided against it (5%) I have seriously considered leaving and may do so (2%) I will probably leave 100% (The percentage of sisters responding in each way is noted in parentheses before each response.) Although the majority of nuns have not considered leaving during the past six months, a substantial minor-ity of 40% have at least had the idea of leaving enter their minds during that period. Moreover, 17% have seriously considered such a possibility. Thus, although only 7% were still seriously considering leaving when this study was conducted, there is a large group that is somewhat shaky and it is not unlikely that many of this group will again have the idea of departing enter their minds. In addition those who do actually leave will probably intensify thoughts of leaving in others and may induce such thoughts in some of those who have not considered it. It appears, therefore, under this inter-pretation of the figures that the exodus from convents is far from completed unless very drastic changes come about in the thinking of present members. When thoughts of leaving are analyzed by age of respondent, very important differences are again noted. The percentages in each age group are on p. 387. As would be expected, the younger groups are much more likely to be thinking of leaving than are the older nuns. But the extent of the differences between the groups is rather surprising. It is especially important that 73% of the youngest group has considered leaving and 40% have seriously considered it. Thus those who will be leaving will usually be the ones who formerly would be carrying the hopes for religious life in the Have not considered leaving Considered but not seri-ously Seriously considered leav-ing May leave Probably will leave Under 28 ] 27% 33% 10% 100% 28-34 43% 15% 7% lOO% 35-44 57% 25% 8% 8% 2% 100% 4~-55 66% 5% 100% Over 55 89% 4% 0% 0% 1oo% future. A further comment on the ramifications of this will be made later in this article. Other Findings Religious life is directed in large measure toward supernatural and eternal goals. The question arises whether remaining in religious life is dependent on present happiness. There was another highly significant correlation of .47 between happiness and the tendency to remain. This strongly suggests that they are related. Regardless, therefore, of how religious life may have been viewed by spiritual writers in the past, in today's convents present happiness is of importance. The nuns who are less happy are generally the ones who are doing the most thinking about leaving. Religious life cannot be divorced from the spiritual activities of the sisters. But in trying to analyze the influence of spirituality, many very obvious and perhaps insoluble problems arise. Because of these difficulties a very simple question was asked. This question did not attempt to assess the influence that the spirituaI ac-tivities have. It merely inquired about the satisfac-tion that the sister receives. The question was phrased in this manner: How would you describe your usual feelings about the daily spiritual exercises that you are expected to perform? __.I find them very satisfying .I find them somewhat satisfying __.I get little human satisfaction from them Another significant correlation was found with hap-piness. Those who are happier tend to receive greater ÷ satisfaction from their spiritual exercises. But here ÷ especially, the relationship of cause and effect is blurred. ÷ Such a finding could signify that because the sisters are What Makes a happier they thereby tend to be more satisfied with Happy Nun? their spirituality. But it could also signify that because the sister receives greater satisfaction from her formal VOLUME 29, 1970 praying, she thereby tends to be happier. Or again, a 387 ÷ ÷ ÷ F. A. Bennett REVIEW FOR RELIGIOUS ~388 third and unknown factor may well be present which is influencing both happiness and satisfaction from spirit-ual exercises. Much research iri past years in social psychology has been devoted to the ideal size of various types of groups. Generally, the best size is found to be less than 12. It was therefore somewhat surprising to find that the number of people residing in the convent in which the sister lives had little effect on her happiness. There were similar reports of happy and unhappy sisters in all sizes of convents. Size was related, however, to some other aspects of the sisters' lives. For example, signifi-cantly more indications of jealousy were found in the largest convents. Conclusions Religious life as we know it seems to be headed for more rough days ahead. Unrest among the nuns is far from terminated. With 40% of the sisters saying that they have at least considered the possibility of leaving their communities within the previous six months, ~many more departures can be anticipated. Moreover, the thoughts of leaving are heavily con-centrated among the younger age groups. When this factor is combined with the importance of interpersonal relationships among the nuns, another disturbing pre-dicament becomes apparent. The younger members are tending to leave more rapidly than the older; if this trend continues, the average age of members of the communities will advance. New young members enter-ing the community in the future will find it all the more difficult to find convents when they go on mission that are staffed by nuns of their own age. A consequence would seem to be that these young nuns of the future will have even greater difficulty in establishing close relationships with other nuns and therefore the chances for loneliness will increase. It is certainly possible and often happens that a young nun finds companionship and meaningful re-lationships with older nuns. But it is more likely for the young nun to find that necessary companionship among nuns of her own age level. Again, this study was not related only to individuals as such, many of whom will go contrary to the findings of this work. Rather the concern was with the overall conditions of religious life. Here it can be said that as the average age of sisters increases, a larger proportion of young nuns will likely find it increasingly difficult to overcome the loneliness that is probably causing some present problems. A personal anecdote may be appropriate here. I re- cently had contact with a large community of contem-plative nuns in which the youngest member had already celebrated her silver jubilee in the community. This convent had not been able to retain the few novices or postulants that had been with them in recent years. Moreover, it would seem to me to be a minor miracle if any young women could be found to enter and re-main in a convent where they would have to bear with such a wide disparity of age. Fortunately such cases are not common today; but unless solutions can be found, it seems likely that other communities, both active and contemplative, may experience somewhat similar difficulties in the coming decades. Further evidence for the stumbling blocks that wide age discrepancies can pose for religious life comes from one of the open-ended questions that were included in the questionnaire. The nuns were asked what they found to be the least satisfying or most discouraging aspect of their life as a religious. The differences be-tween the age groups were striking. For example, a 59 year old nun answered: "The frustration with some younger members." A 30 year old sister said: "Judgmental attitudes of older sisters toward myself." A 73 year old sister pinpointed the age gap saying: "The lack of close communication between the much older sister and the New Modern Sister." Perhaps the split between the generations was most apparent in the attitudes toward change. Frequently the older nuns were most disturbed by what seemed to them to be excesses and the younger were distressed by what they considered to be the hesitancy of some members to change. This was not universal, however, as a few of the older came out with high praise" for the changes but these latter were the exceptions. In general, the generation gap was clear. But as important as age is in laying a foundation for compatibility among sisters, similar age does not insure good interpersonal relations. There are other elements involved in coming to an understanding and meaning-ful relationship with another person or persons. Many psychological, intellectual, and emotional factors are involved. Outside of religious life, freedom of the in-dividuals to choose the companions they wish to have takes account of some of these factors. Freedom to choose one's own companions has never been considered feasible in religious life until very re-cently when it has been tried in a few communities. There was no opportunity in this study to test the value of such a procedure. But an indication of the possible advantages of this arrangement may be inferred fi:om the decided advantage noted of being able to select What ~l~l~e~ a Happy Nun? VOLUME 2% 1970 389 ÷ ÷ F. A. Bennett REVIEW FOR RELIGIOUS 390 one's own superior. This latter also was not considered feasible until very recent years. With all of the inherent problems involved in being able to select the ones that the sister wishes to live and work with, further con-sideration of such a possibility seems warranted. Additional training in the development of interper-sonal relationships during the novitiate and juniorate may also prove advantageous. Some communities have used sensitivity training and T-groups for this purpose. Unfortunately, there is again no empirical evidence to base a sound judgment upon as to the advantages of such training. But in view of the problems connected with interpersonal relationships within the convents, such training merits consideration and research. Decreasing loneliness among the sisters is not solely dependent upon interpersonal relationships within the convent itself. Nonetheless, community life should be a basic bulwark against loneliness. As of now, however, community life is sometimes [ailing to accomplish this. The findings of this study, however, were not com-pletely negative. There was strong evidence that loneli-ness is not an inherent part of religious life. Not a few of the nuns recounted their experiences in having deep friendships with other sisters as one of the great plus values of religious life. In response to the question: "What do you consider the most satisfying aspect of your life as a religious?" a 34 year old sister replied: "The sisters I live with at the present time." A 64 year old sister replied to the same question saying succinctly: "The sisters." "Community living; the spirit of our com-munity (friendliness and joy)," was the response of a 28 year old nurse. A 39 year old teacher answered that it was "living with sisters who are interested in me as a person," while a 53 year old sister cited "the possibility [or personal fulfillment found in community living" as the most satisfying part of her religious life. It is obvious from these responses that loneliness does not have to accompany religious life. But it has also been shown above that community life does not insure that loneliness will not be present. In summation it can be said that new approaches to interpersonal relationships are needed. The gravity of this need is brought into focus by the distinct possibility that the whole question could become academic. With 70% of the youngest group already considering leav-ing the trend could conceivably be against the continued existence of present type congregations. Reversal of such a trend is not impossible but will take much concen-trated effort. LOUIS TOMAINO The Sister as an Agent oJ.Change As Warren Bennis and his colleagues have suggested, radical change is the one constant which seems to char-acterize this age.1 It seems clear that change is occurring in both the church and in religious orders of women. Sisters are all too familiar with problems of change for they are confronted with the problem of trying to bring about meaningful change in their congregations. They have the task of sorting out planned change from ac-cidental change so that only the more constructive as-pects of the process may be realized and the sisters helped to find more satisfying levels of community existence. Change in this instance may be the basic con-dition for the freedom without which religious life might well become increasingly difficult and unreward-ing; yet, from the standpoint of short range needs, it is often more comfortable for individual sisters not to change. The reluctance of an individual to give up old ways of doing things is understandable when one con-siders the meanings change may have for those who face it. : Out of the many things which could be said about sisters and change, we have selected the idea that sister is an "agent of change" in her own community. If this is true, it might also be added that, in general, she plays the same role in the Church itself and in her apostolate. In the past two years, we have held group dynamics workshops with over 1000 sisters from various congrega-tions during which time we have stressed the change agent concept. In their case, the issue no longer seems to be whether change should occur, but rather, what change is to be encouraged and how might it be facili-tated? This paper reports on some things which char-acterize sisters and change. 1 Warren G. Bennis, Kenneth D. Benne, and Robert Chin, The Planning of Change (New York: Holt, Rinehart and Winston, 1962). Louis Tomaino is the acting direc-tor of Worden School of Social Services; Our Lady of the Lake College; San Antonio, Texas 782O7. VOLUME 29, 1970 391 Robert Blake and Jane Mouton, two inventive be-havioral scientists, conceptualized a model called the managerial gridS which unified their lengthy study of management and organizational structures. This model proved highly successful in understanding the manage° rial process and helped .develop new techniques in management. Jay Hall and Martha Williams, social psychologists at the Southwest Center for Law and the Behavioral Sciences and former students of Blake and Mouton, utilized the grid concept with an instrument called the change grid. This grid was extremely valuable in workshops with the 1000 sisters. Sisters who are interested in meaningful community change might be expected to have some concerns about the quality of the change. These concerns provide the basic grid dimensions and are expressive of the sisters' thoughts. These are the concern for conformity (that members adhere to community norms) and the concern for commitment (that members truly internalize com-munity norms). Put another way, this says that sisters should comply with what the community expects but do so because they really accept and value those expectations. These dual concerns will affect the kind of change strategies a sister would utilize in her community. The two concerns are thought of as being independ-ent of each other. The sister may fuse them in some way in her relations with other community members but the concerns appear thusly in the beginning: C 0 M MITME NT (The complete grid appears on the following page) Loui~ 2"omai.o REVIEW FOR RELIGIOUS CONFORMITY Different sisters impute varying strengths to these con-cerns. Those who perceive themselves as "traditional-ists" may exhibit more conformity interests, while those who view themselves as "progressives" might prefer commitment concerns in their approaches to change. So ~ Robert Blake and Jane Mouton, The Managerial Grid (Hous-ton: Gulf Publishing Co., 1964). that we might consider "how much" concern sisters manifest, each axis is scaled from 1 to 9. The value 1 will mean "low concern for" while the unit 9 will de-note "high concern for." Three methods of securing change assume that the concerns for conformity and commitment are in con-flict-- that communities cannot hope to insure both ends and must thereby choose one over the other. These methods (reading grid fashion, fight and up) are the 9/1, 1/9, and I/1 approaches. High THE CHANGE GRID ~/9 Ptrson-~Tentsred Clu~ng~t : There is a natural trend toward personal growth once an individual is free to accept himself. The task of the change agent is to help the person accept his strengths and weaknesses without the judgmental pressures of othersD values being in-troduccd. Then he will be able to accept both society and its values. 9/9 C~ang¢ ola CndiMli~y : Since behavior is learned, it may b~ modified through relearning. The change agent's task is one of creating conditions under which people can learn the consequences of current behavior and explore the feasibility of new behavior~ in realistic settings. Reality testing resalts in conformity based on commitment. Low Charismatic ~hangt : People accept suggestions only from people they can respect. The change agent must be "one of the guys" ff he is to gain enough prestige to influence. Changees will copy his behavior to win his respect and will then learn it is better. ~ustodial No one person can really change another. People only conform or fail to conform if they want to. The task of the change agent nccessarily is one of apprising the changce of the rules and then leaving it up to him to decide whether he wants to follow them and stay out of t~ouble or break them and suffer the conse-quences. At the same time, the change agent must keep those in authority informed as to how the changee is behaving. 9/t C~angt Via C~mplianrt: It may not be possible to change a personDs attitude, but one can change his behavior if he makes it elear what is expected of the changcc and what can happen if the changee fa~ls to conform. The change agent's taak is to transmit this information dearly and then to follow up by keeping "tabs'~ on the changee to see that he con-forms and knows that the change agent means business. 4 5 6 7 8 9 High Coastrn for Conformity The 9/1 .4pproach--Change through Compliance The lower right hand corner of the grid tells of that change strategy which is maximally concerned for con-fortuity and minimally concerned for commitment. This sister decides that community members cannot do both Agent oJ Change vo~u~ 2,, ~97o 393 Louis Tomaino REVIEW FOR RELIGIOUS ~9~ so it is better to use one approach and make it work. The 9/1 sister will likely express her philosophy in this manner: It's been my experience that people do things only when they have to. A lot of the time sisters can't possibly agree with the way the Church says they have to conduct themselves, but they have to nevertheless., or suffer the consequences. Once a per-son realizes this, he makes it easier on himself and everybody else. I think change can best be brought about by spelling out what is expected of a person and what provisions exist for dealing with him when he doesn't conform. My job, as an agent of change, is to work with persons closely and see that they follow the letter of the law so that their behavior is acceptable and in accordance with general values o£ the Church. The 9/1 strategy does bring about change in many instances. The thing communities need to be aware of is some of the consequences which this approach pro-duces in others. Such responses as fear, rebellion, re-sentment, and hostility are byproducts in others of the 9/1 stance. Such psychological outcomes are unfavor-able for effecting change in the people who have those feelings. Under this system the community must be run as a "tight ship" with few democratic overtones. Indeed, for many years religious communities functioned as 9/1 organizations. Some still do. However, other 9/1 systems like the military and the police have begun to change albeit imperceptibly. With the advent of Vatican II, religious orders have also witnessed a trend away from compliance oriented styles of management. It used to be that sisters' behaviors could be regulated under con-ditions allowing little deviation from specified require-ments, and that by this fait accompli effect sisters would eventually acquire commitment. This "legalized" ap-proach to change does not seem a very satisfactory method for inducing long term commitment. The 1/9.4pproach--Person-cente~ed Change The person-centered strategy represented in the upper left grid corner assumes that people want to gain the values of the congregation and will gravitate toward that end when they are "freed" to do so. Concerns for conformity are rejected as antithetical to free choice. Person-centered change is designed to help the sister ac-cept her own shortcomings as a means of finding herself in her community and accepting others as well. Trust and appreciation are central to this relationship and concerns for conformity are seen as "getting in the way" of real commitment. This sister would likely perceive matters as follows: Basically people want to live good lives and get along well in their communities, but many of them just don't knowhow. Too many people have never had the opportunity to get to know themselves and, consequently, they can't really accept themselves or other people. I think the job of an agent of change is to work closely with people so that they can first learn to accept themselves as genuinely important human be-ings. Then they will be able to accept and appreciate others as well and will feel worthy of the religious life. Once a person has gotten rid of his own self doubts, he will naturally begin to grow and seek out the solid values of his congregation. The job of the change agent is one of helping people find self-ac-ceptance and freedom of expression, on the basis of which real growth can occur." The 1/1 Approach--Laissez Faire Change CustodiaI change as depicted in the lower left-hand corner of the grid presumes that individuals are autoge-nous and change or fail to do so as a result of their own desires. This really is not a change strategy but more a reflection of the change agent's unique perception of his own role. These sisters believe in "the way we have always done things" and think that change is up to other persons. Her philosophy would read like this: I believe that in the long run it is impossible for one person to really change another. Human nature is the strongest determinant of behavior and some people are just naturally better than others. It seems to me that the best thing for an agent of change to do is to spell out the rules for people as clearly as he can and then let them make their own choice as to whether they are going to follow them or not. Where there are clear rules, there are also pretty clear consequences spelled out for any failure to conform. People are pretty much their own bosses and it isn't realistic for any one person to try to change them. At best, a change agent is a representative of his community who hopes and prays that others will obey. In the end this way of thinking will promote "don't rock the boat" values, and terminate in "rut." Idealistic 1/9 type candidates who enter the 9/I congregations might well end up making 1/1 adjustments, Psychic en-ergy gets diverted to secondary external matters such as housecleaning, posturing, gestures,, and various other correctness models. Under these conditions communities may appear to function smoothly because everything seems to be in order. Underlying this facade, however, is a profile of non-involvement by community members with each other and, sometimes, an apparently perfunc-tory apostolic performance. The 5/5 Approach--Charismatic Change In the grid center we find a 5/5 strategy which says that the sister must have concern for both conformity and commitment. However, this approach also states that the more concern exhibited for one means less for the other. In effect, this sister goes half way with both concerns. She seeks to gain the respect and affection of Agent o~ Change V0LU~E 29, 197o 395 Louis To'malne REVIEW FOR RELIGIOUS 396 others and utilizes this commitment to herself as a per-son to bring about change in others. Her philosophy is expressed along these lines: I think people basically resent being told what to do or what is expected of them by other people who don't really understand their problems or have had no experience in com-mon with them. I think the agent of change has to be a person who understands the situation of the people he is trying to change so that they will respect his judgment. The best way to bring about change is to first convince people that you are "one of them" and then set the exam.pie. When a person sees someone he respects and can trust acting a certain way, he will usually try to act the same way simply because he respects that person and wants to be respected by him in turn. This is a hard but effective way of bringing about change and the agent of change has to be sincere and willing to really give of his time. Change through 5/5 dynamics can be very effective. Its implementation is difficult because it requires a highly

Issue 15.5 of the Review for Religious, 1956. ; Our New Business , ddress When we were preparing to publish the REVIEW, we arranged to have the College Press, in Topeka, do the printing and distribut-ing. For fifteen years the editors and the College Press have worked together in the closest h.armony. We have literally shared both heart'- 'aches and °joys. The heartaches were',mostly brought about by the difficulties of the war years: for example, as we published each num-ber we wondered how we would get enough paper for printing the next. The jo~,s consiste,d, am6ng other things, in getting the REVIEW out regularly and on time, despite the difficulties, and in the realiza-tion that this new apostolate for religious seemed to be appreciated. Please send all renewals and new subscriptions to REVIEW FOR REL~IGIOUS 3115 South Grand Boulevard St. Louis 18, Missouri This is our new business address During all these fifteen years, Mr. 3. W. O,rr, owner of the Col-lege Press, and his assistants, have given the REVIEW the best they had: and that was very good, indeed. But the time has come when we must make new publishing arrangements. The reason for this is purely an "act of God," as far as both the editors and the College Press are concerned. There has been no break in the harmony that has always characterized our collaboration. Fortunately for us, the publishing department of the Queen's Work has agreed to take over the publication of the REVIEW. Be-ginning with the next volume, the REVIEW will be printed and dis-tributed by the Queen's Work. Obviously, the new publishers can-not wait till the last deadline to begin making addresses and keeping records. For this reason, please note the announcement in the c~nter of this page and follow it exactly. The editors are deeply grateful to the College Press for past col-. laboration and to the Queen'~ Work for taking over the burden. 225 I=xclaus!:rat:ion and Seculariza!:ion Joseph F.°Gallen, S.J. I. EXCLAUSTRATION , 1. Definition. Aft indult of exclaustration is the permission to remain temporarily outside one's religious institute apart from obedi-ence, dependence, and vigilance of religious superiors either for a determined period of time or for the duration of the reason for which the indult was granted. The religious requests the indult and is not obliged to use it afterit has been granted. The petition is made throu~gh religious, superiors. Canon law does not demand the con-sent of superiors, but it is the practice of the Holy See to grant no indult to religious without having considered the opinion of superiors nor generally without their consent. It is difficult to obtain an in-dult of exclaustration from the Holy See when superiors are opposed. The Holy See d~cides whether the opposition of superiors is unreas-onable or unjust.1 The petition therefore should be accompanied by the opinion of the superior general, substantiated by pertinent reasons and facts, as to whether the indult should be granted. Local ordin-aries follow the same practice in granting indults of exclaustration to members of diocesan congregations. Exclaustration differs from a me/e absence outside any house of one's institute (c. 606, § 2), es-sentially because in a simple absence the religious remains subject to the obedience and vigilance of superiors. Authors commonly assert that the Holy See does not grant an in-dult of exclaustration to priests unless the petition'is accompanied by the attestation of a local ordinary that he will permit the priest to reside in his diocese during the exclaustration and at least to say Mass. ~ 2. Competent authority forexclaustration and secularization (c. 638). The competent authority is,the same for both exclaus-tration and secularization. In pontifical institutes~ whether orders or congregations', only the Holy See can grant such an indult. Either the Holy See or the local ordinary is competent for members of dio-cesan congregations, but in practice the indult is obtained from the latter. The competent local ordinary is the ordinary of the place where the religious is staying. The ordinary of the mother house is 1. Goyeneche, Quaestiones Canonicae, II, 124-25 2. Schaefer, De Religiosis, n. 1536, 5. 226 EXCLAUSTRATION AND SECULA.RIZATION competent only for religious staying within his diocese, not for those staying in. other dioceses.3 The competent ordinary therefore is the ordinary of the domicile or quasi-domicile of the religious, even if the latter is Outside either diocese at the time the indult is granted. A religious has a domicile in the diocese of the house to which he is assigned, a quasi-domicile in a diocese where he has licitly resided for the greater part of a year or has been or.dered to reside for the greater part of a year. The ordinary of the licit actual and real resi-' dence of a religious is also competent as long as such residence con-tinues and'the religious is within his diocese, i. e., of a diocese in which the religious has licitly resided for a week or at-, least for several days, since a place where one is staying is not confined in canon law to a domicile or quasi-domicile,4 An ordinary is probably competent with regard to any diocesan religious who is .actually licitly in his diocese at the moment the indult is granted, even if only momentarily and without any regard to the length of the stay, since this also is at least probably a canonical meaning of the place where one is staying.6 The apostolic delegate, possesses the following faculty for nuns: "To allow nuns in case of sickness or for other just and grave rea- ~sons to live outside the religious house for a time to be fixed at his prudent discretion, on condition, however, that they shal~ always have the association and assistance of their relatives by blood or mar-riage or of some other, respectable~woman, that they shall live at home and elsewhere a religious life free 'from the society of men, becomes virgins consecrated to God, and without prejudice to the prescription of canon 639.''~ 3. Sufficient reasons for exclaustration (c. 639). Since common life and subjection to superiors are highly essential elements of the religious state, serious and exceptional reasons are required for the granting of this indult. Those commonly given are a business un-dertaking, care of personal health, and care or support of one's par-ents when these things cannot be accomplished b~ a simple absence from the institute according to ~; 606, § 2~ Other reasons of equal or greater import will suffice. 4. Effects of an indult of exclaustration (c. 639). The effects 3. Code Comm., July 24, 1939; Bouscaren, Canon Law Di~est. II, 173. 4. CL'cc. 94, §§ 2-3; 162, § 1; 620: 1023, § 3; 1039, § 1: 1097, § 1, ~.2": 1563: 1787, § 1; 2385. 5. Cf. c. 94, §§ 2-3: Regatillo, lnterpretatio et lurisprudentia Codicis luris Canonici, 244-45: Michiels, Principia Generalia de Personis in Ecclesia, 210- 11 : 119: Normae Generales luris Canonici, II, 729-36. 6. Bouscaren, op. cir., I, 184; Vermeersch, Periodica, 12 (1924), 145-46. 227 JosEp~-I F. GRLLEN Reoieto for Religious are always the same, whether the indult is granted by the Holy See or a local ordinary. The latter cannot determine the effects of an indult granted by himself, since these are determined by c. 639. The exclaustrated religious remains a religious and a member of hi~ in-stitute. Therefore, he is free of no obligations and loses no rights except those expressly stated in law. The obligation of the vows continues during exclaustration. The obligation of chastity remains undhanged. Instead of being subject to the superiors of his institute, the exclaustrated religious is now subject, also in virtue of the vow of obedience, to the ordinary of the dibcese in which he is staying. The cession of the admihistration, disposition of the use and usufruct, and will that he had made in religion all remain in effect. Exclaus-tration does not change the norms for acquiring property, and the religious acquires property for the institute and for himself in the same way that he would if he were not exclaustrated. He is given implicit permission by the indult itself to acquire, administer, and use temporal goods insofar as these are necessary for his becoming sustenance and the purpose of the indult, e. g., the support of parents. He is obliged to avoid all superfluous expenses. The institute has no obligation from justice to support an exclaustrated religious but shbuld do so from charity insofar as he is hnable to support himself.7 The exclaustrated religious is held to all other obligations, i. e., the laws of the code on religious, the obligations of the Rule, con-stitutions, customs,, ordinances, and regulations of his institute in-sofar as these are compatible with his present state. He is therefore not held to incompatible obligations, which in general are those that depend on common life, e. g., silence, attendance at common exer-cises, inspection of correspondence. Compatible obligations, to which he is held, are, e. g., mental prayer, private recitation of the office, hearing of Mass, ~requenting the sacrament of penance, recitation of the rosary, examen of conscience, other prayers that can be said pri-vately, fast, and abstinence. He must put off the religious habit but may continue to wear any undergarments that appertain to the habit and the small habit, called the scapular, worn under the clothing by the tertiaries of some religious orders. Exclaustrated priests and clerics wear the dress of the diocesan clergy. For special reasons the local ordinary may permit an exclaustrated religious of a diocesan 7. Cf. Guti~rrez, Commentarlum Pro Religiosis, 36 (1955), 375; Schaefer, op. cit., n. 1535; Goyeneche, De Relioiosis, 196, note 19; Coronata, lnstitutiones luris Canonici, I, 840, note 4; Chdodi-Ciprotti, lus Canot~icura de Personis, n. 286; Berutti, De Religiosis, 327. 228 Seprernber, 1956 EXCLAUSTRATION ,AND SECULARIZATION congegation to wear the habit,s The Holy See, of course, may grant the same permission to a religious of a pontifical or diocesan insti-tute. The Holy See grants this permission when no scandal will ens,ue and provided the superior of the institute approves the request, espe-cially when the reason for the exclaustration is not caused by the re-ligious himself.9 During exclaustration the religious possesses neither active nor passive voice. He retains the merely spiritual privileges of his institute, e. g., indulgences. He follows the calendar and rite of his {nstitute in the recitation of the office and the same rite in saying Mass. He retains the privileged confessional faculties of his institute as also those of blessing objects. Heo is not deprived, of suffrages if he should die during exclaus~ration, since no law of the code divests him of this right acquired by profession.19 5, Return to the institute. Whe~i the definite time for which the indult was granted has expired or the reason for which it was given has ceased, the religious is ~o return without delay to his institute, unless an extension of the indult has been obtained from the'com-petent authority. The religious has the rights, to ret'urn before the expiration of the indult, and the institute is Obliged to receive him back. For just reasons his ,religious superiors may also recall him to the institute before the expiration of the indult. 6. Imposed exclaustration. A new form of exclaustration, not contained in the code, has been introduced in the recent practice of the Holy See. It is usually granted on the petition of superiors, whether the subject consents, .is opposed, or indifferent. The essen-tial characteristic of, this exclaustration is that it is imposed, is of obligation, is a precept of dwelling outside the institute. The rea-son is f.requently the good of the community, i. e., the conduct of the religious is a source of serious harm to the institute. Often the good of the subject also is intended, i. e., for his own good' the re-ligious sbould be e~claustrated. Typically specific cases are those of religious who are notably deficient in observance or obedience, who undermine and mi~chinate against government, and very difficult characters who do not merit dismissal but seriously disturb the p~ace of the community. These cases are stated to be of more frequent occurrence in institutes of women. Such reasons are often accom-panied by physical or mental maladies. The state of the religious in 8. Code Comm., Nov. 12, 1922; Bouscaren, op. cir., I, 326-27. 9. Larraona. Acta et Documenta Congressus lnternationalis 8uperiorissarum Gen-eraliurn, 265. 10. Creusen, Religious Men and Wom, en in the Codb, n. 334. 229 JOSEPH F. (3ALLEN Reolew for Religious imposed exclaustration is the same,as in 'the ordinary or voluntary exclaustration, but he may be placed under the vigilance of the local ordinary or his own religious superiors. The religious is obliged to work for his own support, but in this case the institute has a greater obligation i~n charity to support him insofar as he cannot do so him-self. Imposed exclaustration is not prescribed for any definite period of time, but it is not perpetual. It lasts as ldng as the.reasons and purpose persist in the judgment of the S. Congregation of Religious, and the rehg~ous may return and be receN:ed back into the institute only with the permission of the S. Congregation. A clerical religious in sacr,ed orders wh~ is to be exclaustrated in this manner may be received by a bishop but without any intention of future incardination. In this case the religious is in the same state as that of ordinary exclaustration. He is under the authority of the bishop, also in virtue of the vow of obedience, and he exercises the ministry under the authority of the bishop. Such a clerical religious may not have a bishop who is willing to receive him, but another ecclesiastical authority, e. g., a.religious superior of another institute, is willing to be answerable to the Holy See for at least his priest!y life. The religious is then permitted to say Mass in the religious or pious house under the responsibility of this superior. He remains under the authority~and vigilance of his own religious superiors. If ¯ neither a bishop nor other ecclesiastical authority is had, the Holy See does not ilnpose exclaustration on such a c]'erical religious except in a case of absolute necessity. If it is imposed, the exercise of any order or sacred ministry is fbrbidden; and the religious is under his own superiors with regard to his Christian, clerical, and religious life~n II. S~CULARIZATION 7. Definition and competent autboritO (cc. ,638, 640). Secu-larization is a departure from religion by which a subject is separ-ated completely and perpetually from all membership in his .institute and is freed completely and perpetually of all obligations and loses all rights that h~ve their source in religious profession. By seculari-zation the religious ceases to be a religious. Since secularization dis-penses from all the vows of religious profes~sion, even if solemn, i( is commonly called a dispensation from the vows of religion. The competent authority for an indult of secularization is the same as for exclaustration, as explained in n. 2. ~ 11. Guti~rrez, op. cit., 32 (1953), 336-39~; Larraona, op. cir., "266. 230 September, 1956. EXCLAUSTRATION AND SECULARIZATION 8. Sufficient reasons. Very serious' reasons~are required for secu-larization, and the ecclesiastical authority competent to grant the indult is the judge of their sufficiency. There must be a reason over and above the mere desire to'leave religion. The ir~dult is granted because of the motive of the request, not merely because it is requested. The most common reaso~ is that the religious finds the religious life morally impossible or too difficult, even if this state arises from culp-able causes that he will not correct, The difficulty may have its source °in the vow of chastity, obedience, or poverty, the common life, work, or general life of the institute. A reason insufficient in itself may become sufficient when the mental state of the religious that be will not correct is taken into account, e. g., if his desire to leave makes him useless or a source of harm i:o the institute. Other reasons of equal or greater import will suffice, ~. g., lack of suitability for the work of the institute, ill health, mental depression, necessary support of parent.s, and the case of those who are counselled to leave because otherwise the institute will initiate their dismissal. 9. Petition. The religious himself asks for the indult of seculari-zation, since it is a voluntary leaving of religion. He is to write out or at least sign his request, stating his name in religion and in the world, name of his institute, his present address, age, number of years in religion, of what vows he is professed and for how ,long, what orders he has received, that i~e requests an indult of seculariza-tion, all the reasons, and the date. The institute should retain a copy of this petition. The petition should be forwarded to the competent authority ordinarily through the superior general or at least through a higher superior. All the statements above (n. I) on the necessity of the consent of superiors for exclaustration apply here also. The higher superior should enclose a letter with the petition giving all in-formation pertinent to the case ;~nd his own opinion as to whether the religious should leave, substantiatin~ the latter with all reasons and facts that he may know. 10. Acceptance and refusal of indult. (a) Acceptance. When the indult of secularization is received, it should be communicated to the religious; and he should manifest his acceptance of it. "Any instruc-tions on the manner of acceptance contained in the indult are.to be followed. Otherwise, it is ,sufficient that the religious manifest his acceptance by any external s, ign that expresses acceptance. It is better for the acceptance to" be manifested in writing and before two wit-nesses. The following or a similar statement should be written or typed: "I attest that I today accepted, an .indult of secularization 231 JOSEPH 1~. GALEEN from the Order (Congregation)~ of N." The statement should con-tain mention of the place and date. It is to be signed by the recipient before the two witnesses, who are themselves to sign the acceptance as witnesses. The document is to be preserved in the files of the in-stitute. It would be well also for the higher superi'or, personally or through another, to give the secularized ex-religious a written and signed statement on the stationery of the institute to the effect that he had received and accepted an indult of secularization and .accordingly left religion free of all obligations of the religious life. The place-and date are to be mentioned also on this statement. (b) Acceptance and immediate repentance. An indult of seculari-zation produces all its effects immediately upon its acceptance, even if the former religious repents instantly and before leaving the house.12 (c) Refusal. Secularization, even though voluntarily petitioned, has no effect.until accepted; and the religious may refuse to accept the indult.13 If the institute, whether pontifical or diocesan, has serious reasons against the refusal these are to be proposed to the S. Congregation of Religious, which could oblige the religious to accept the [ndult or declare [hat the indult has its effect without ac-ceptance, thus making it equivalent to a form of dismissal.14 The formalities described above for an acceptance should also be followed for a refusal of the-indult. (d) Later useJof a refused indult. If the religious definitively fused the indult and later wishes to leave, a new indult must be pe-titioned. 'If, all things considered, 'the refusal was only doubtful, hesitant, not definitive, the indult is suspended and may be used later. If it is not accepted nor definitively refused within six months, the matter is to be referred tO the ecclesiastical authority that issued the indult.~ (e) Present practice of the Holt¢ See. Indults of secularization granted by the Holy See, for those who are not priests now contain the sentence: "This decree ceases to have any validity if hot'accepted by" the petitioner within ten days after being informed of the execu-torial decree." If within ten days: (1) the indult is expressly ac- 12. Cf.'Guti~trez, o/9. cir., 32 (1953), 194: Creusen, o/9. cit.,'n. 332, 3; Fan-fani, De lure Religiosocaro, n. 490. 13. S. C. of Religious, Aug. I, 1922; Bouscaren, ol9. dr., I, 326. 14. Ci:. Maroto, Commentari,,m Pro Religiosis, 4 (1923), 106. 15. Cf. Goyeneehe, Quaestiones Canonlcae, II, 126-27; Guti~rrez, o/9. cir., 32 (1953), 194-95: Jombart, Tcaitd de Dcoit Canonique, I, n. 907; Muzzarelli, Tractatus Canonicus de Congregationibas luris Dioecesani, 172: Jone, Cora-raeotarium in Codicem laris Canon.&[, I, 563; de Bonhome, Ret~ue des com-munautds Religieuses, 26 (1954), 47, 232 EXCLAUSTRATION AND SECULARIZATION cepted, it becomes effective immediately; (2) the indult is neither accepted nor definitively refused, it ceases'to have any validity at the end of this period;~ (3) the indult is definitively refused, all validity of the indult ceases on this definitive refusal. A new indult is to be petitioned if the religious repents of his refusal and wishes again to leave, even during the ten-d.ay period. The practice of the'.Holy See is not to grant the indult directly to'the religious but to commit to an intermediary person, e~ g.; the local ordinary, the granting of the indult to the religious. The actual granting of the indult by this intermediary is called the executorial decree. The ten days begin to run from the time the ~eligious is offi-cially notified of the executorial decree, not from the date of notifi-cation of the rescript of the Holy See. The day of notification, is not computed. If the notification is given on August 1, the ten days expire at midnight of August 11-12. This time does not run for any period in which the religious was ignorant of or unable to ex-ercise his right of acceptance and refusal.l~ 11. Effects of an inctult of secularization (c. 640). The effects are always the same, whether the indult is granted by the Holy See or ~a local ordinary~ The latter cannot determine the effects of an indult granted by himself, since these are determined by c. 640. One who has been secularized ceases simply and absolutely to be a r& ligious. He is in the same state as if he had never been a religious and° consequently has none.of the rights or obligations of a religious. Can. 640 specifie~ these effects by stating that he ceases to be a mem-ber of his institute; that he must put off the religious habit, as ex- ,plained in n. 4; that he is freed from all the vows of his religious p~ofession, even if solemn; that he is no longer bound by the con-stitutions nor by any particular law of his former institute nor by the obligation of .reciting the Divine Office in virtue of religious pro-fession; and that he loses a.ll rights and privileges of a religious. A secularized religious cleric in sacred orders is bound by tl~e obligation of clerical celibacy and chastity (c. 132, § I), of reciting tl'ie Divine Office (c. 135), and of wearing becoming ecclesiastical garb (c. 136, § 1). In the celebration of Mass, the recitation of the Divine Office, and the administration and reception of the sacraments, the secular-ized religious follows the rite and calendar of the diocesan clergy and laity, not any special rite or proper calendar of his former in-stitute. A secularized religious ma.y not. be admitted into any re-ligious institute without a dispensation from the Holy See, since he 16. Cf. Guti~rrez, ibid., 186-97; Larraona, op. cir., 266. 233 JOSEPH F. GALLEN Review for Religious. is now bound by the invalidating impediment of c. 542, I°, of a previous religious profession. If he is again admitted,, he is not obliged to make another postulancy17 but must make another novice-ship, temporary profession, for the full time prescribed by, the, con-stitutions, and perpetual profession. His seniority is determined by the new profession. A dispensation may be requested for'a lessening of a noviceship of more than a year and also of the time of tem-porary profession. The questions specific to clerics in minor and sacred orders (c. 641) and the privations that affect the latter (c. 642) can be found in the ordinary canonical manuals. (a) Return o['tgroperty. The institute has no obligation to re-store to the secularized religious any property that he had given to the institute, e. "g., in the renunciation before solemn profession. However, it is the very common d6ctrine of authors that equity counsels the restoration of a part of such property, at least if it has not been expended,is The renunciation, ceases to have any validity with regard to property that will come to the former religious in the future. A professed of simple vows regains the administration, use, and usufruct of his personal property (cc. 569, § 1; 580, § 3). A few constitutions contain the provision that clothing and personal effects brought to the institute at entrance are to be restored in their current condition to a religious who leaves'or is dismissed after first profession. Such a provision is to be obeyed. The constitutions may contain the contrary provision that hll such objects, except those of sufficiently notable value, are implicitly renounced in favor of the institute at first profession. In the absence of any provision' of the constitutions or custom, the latter doctrine may at least probably be followed. The ihstitute cannot be expected to permit the religious to carry all such objects from house to house or be obliged to retain and store them. The entire capital sum of the dowry, ~but not the interest already derived from it, is to be restored to a.secularized re-ligious woman (c. 551, § 1)i It is forbidden to deduct anything from the dowry for ordinary or extraordinary expenses that the institute had to pay in favor of the religious, e. g., for her support as a postulant or novice, studies, or illne'ss. A secularized r~ligious may not seek compensation for services rendered to the institute at any 17. Cf. c. 640, § 2: Larraona, Commentacium Pro Relioiosis, 16 (1935), 223; done, ot9 clt., 565. 18. Cf. dombart, o19. cir., n. 908; Beste, lntroductio in Codicem, 436; Claeys Bouuaert-Simenon, Manuale duris Canonici, I,, n. 689; Bastien, Directoire Canonique, 440, note 3; Vermeerscfi-Creusen, Epitome luris Canot~ici, I, n. 801. '234 EXCLAUSTRATION AND, ~;ECUL!~RIZATION time from his entrance .(c. 643, § 1). 12. Charitable subsidy for religious wotner~ (c. 643, § 2). The charitable subsidy consists of suitable clothing, personal effects, and a sum of money sufficient to enable a religious woman to return home safely and becomingly and to provid~ her with the means of a re-spectable livelihood for a period of time to be determined by mutual consent or, in the case of disagreement, by the local ordinary. The subsidy need not be prolonged beyond the time required for finding employment suitable to the condition of the former religious. If she is quite old and infirm and without resources, she must agree to enter" into a'suitable institution intended for persons of that condi-tion. The help given by her former institute need never have the~ character of a pension for life.19 Constitutions of religious women most rarely determine whether it is the institute, province, or house that is to furnish the subsidy. The matter.is therefore determined by the 'usage of the particular institute. The subsidy is to be given when the religious was received with-out a dowry or with a dowry insufficient for the purpose2° and cannot p~ovide for herself sufficiently from her own property. In " these circurfistances therefore the institute is obliged to give either the full amount of the subsidy or, in the event that the religious has some property of her own and/or a dov~ry insufficient for the purpose, the added amount necessary to equal the full amount of the subsidy. The ~ubsjdy has to be given to any ~eligious woman who leaves at the end of temporary profession or is then excluded from renew-ing temporary or making j~erpetual profession (c. 643, § 2), who is secularized during temporary or perpetual profession. (c. 643; § 2), or is dismissed during either temporary or perpetual profession (cc. 643, § 2; 647, § 2, 5°; 652, § 3). The code does not mention the subsidy in c. 653, which treats of s.ending a religious back im-mediat. ely and provisionally to secular life, nor in c. 646, which lists the crimes that effect theipso facto dismissal of religious. How-ever, the general canon on the subsidy is 643, § 2, which is evidently closely joined with the firs~ paragraph of the same canon. The latter lists dismisged religious without any restriction. The subsidy should certainly be given in the first case. It seems that it should also be given in the second case. It is not likely that the reli~gious is deprived of the su, bsidy because of the greater culpability of these crimes. The 19. Creusen, op. cir. n. 338; .]'ombart, op. cir., n. 908. 20. S. C. of Religious, Mar. 2, 1924: Bouscaren,.op. cir., I, 300. 235 JOSEPH F. GALLEN Review for Religious ordinary dismissal of a religious wbman of perpetual vows demands culpable reasons, yet the code certainly commands that the subsidy-be given to all religious women dismissed in the ordinary manner. The canonical obligation of giving the subsidy is confined to religious women. However, an institute of men will practically al-ways have to give a subject in the same circumstances suitable cloth-ing, personal effects, and a sum of money sufficient to enable him to retu, rn home safely and becomingly; and equity and charity may oblige the institute to assist him financially until he secures em-ployment. 21 13. Special exctaustration (exclaustratio qualit~cata) o1: priests. This is, equivalently .a temporary laicization and secularization. Lai-cization deprives the cleric of the licit use of the power of orders, of clerical offices, rights, and privileges, and frees him of all clerical obligations except that of clerical celibacy and chastity attached to sacred orders (c. 213). The effects of secularization have been de-scribed above. In special exclaustration clerical and religious rights and obligations are not removed but'suspended for the time of the indult. This form of exclaustration is new and was introduced in the practice of the Holy See in October, 1953. It is confined to priests and may be granted only by the Holy See. The indult is generally given only on the petition of the subject or at least with his con-sent. It is likewise temporary and is usually granted only for a brief time, e. g., one or two years. Special exclaustration is a tem-porary and provisional remedy and ordinarily presupposes, tempor-ary reasons that will probably cease by its use. Typical cases are those of a serious crisis of faith, of disgust or fear "of the religious and priestly life, serious da,nger of public scandal or of apostasy from the priesthood or from fai.th, some physical infirmities, serious psy-chic disorders caused by the persuasion of a fundamental lack of aptitude for the priestly and religious life, depressive and scrupulous states, obstinate abstention from the celebration of Mass and from the sacraments caused partially, by infirmity and scruples, invincible repugnance to the exercise of the priestly ministry, and a secretly sinful life with consequent psychic depression and the persuasion that the life of chastity is impossible. The Holy See is ac,utely con-scious of the various dangers of this form of exciaustration and pro-ceeds prudently and cautiously in granting the indult and acts only 21. Cf. Woywood-Smith, A Practical Commentary on the Code of Canon Law, I, 323; Coronata, op. cir., 845; Cappello, Summa luris Canonlci, II, n. 630; ¯Regatillo-Zalba, De Statibus Particularibus, n. 254. 236 September, 1956 EXCLAUSTRATION AND SECULARIZATION ¯ after having obtained complete information of the course of life of the petitioner. The priest continues to be a member of his institute, and this constitutes the essential similarity to ordinary exclaustration. The obligation of all the religious 'vows is suspended, but that of clerical celibacy and chastity attached to sacred o~rders remains. All other clerical and religious rights and Obligations are s,uspended, all clerical ministry is forbidden, and the priest is in the state of a lay person with regard to the reception of the sacraments. The indult places him under the special discipline and assistance of the local ordinary and of the institute that he may be charitably guided to upright and be-coming conduct and be aided in overcoming the crisis. He is obliged to put off the external form of the religious habit, as in ordinary exclaustration and secularization, and be ii also forbidden to wear ecclesiastical garb. He retains the merely spi'ritual privileges of his institute but does not have any of the other rights nor active and passive voice. During the time 'of the indult he acquires property for himself and may and should provide his own support. Before leaving religion he is to give the superior a declaration that he will provide his own support during the exclaustr~tion without any ob-ligation on the part of the institute. Cases can occur in which this declaration will not be prescribed, and the institute in charity should support the subject insofar as he cannot do so himself. Superiors may receive the subject back into the institute before the expiration of the indult~ but the clerical privations remain intact. until the Holy See has given its decision. On the expiration of the indult, the priest is obliged to return to his institute and recourse is to be made to the S. Congregation for a decision of the case. Su-periors, however, may use the faculty of c. 606, § 2, and permit him to live outside the institute for a brief time until the S. Congre-gation decides the matter. The indult can also cease on" its revoca-tion by the S. Congregation, either on the petition of the subject or for a serious reason on the initiative of the S. Congregation. The indult likewise ceases on the granting of perpetual laicization, by the penal infliction of such laicization, e. g., in the case of public scandal, or by a petition for secularizatior~ when the priest has found a bishop who is willing to receive him according to the norm of c. 641. All of the above on special exclaustration is a synopsis of Gutiirrez, Commentari~m Pro Religiosis, 36 (1955), 374-79. The matter i~ briefly described also in Sartori, durisprudev.tiae Ecclesiasticae Ele-menta, 3 ed., 60-61. ~ 237 Mo!:her Dolores Sister M. Teresita, S.H.F. The story of the foundress of the Sisters of the Holy Famil'y THE sudden rush of the ambitious gold seekers of 1848 gave Cali-~ | fornia, and San Francisco in particular, a cosmopolitan Char-acter. But abreast with the adventurers came new recruits in the missionary field seeking the finer gold of precious human souls. Ireland supplied a great many zealous young priests who-were ready to sacrifice home and country. They came to minister to the spiritual wants of her children who followed the lure of gold to the far-away shores of the Pacific. Foremost among the early students of All Hallows' Seminar~, in Dublin was John J. Prendergast. Born in Clogh~e, County Tip-perary, Ireland, in 1834; Father Prendergast was ordained for the Archdiocese of San Francisco on June 26, 1859. His great talents and fervent piety marked him out as an extraordinary student. He was offered a place on the faculty of All Hallows. As he was or- .dained for San Francisco, the authorities communicated with Arch- 'bishop Alemany. To make sure of the Archbishop's permission, two priests were offered in place of Father Prendergast. The de-" cision was left to the newly ordained. He refused the honor and set out for the distant country, chiefly known to the gold hunter, the specul~tor, and adventurer. He arrived in San Francisco when it was in the throes of civil, reli~lious~ educational, and social disor-ganization. In the exercise of the sacred ministry, Father Prendergast met the poor, the unfortunate, as well as the newly rich. He frequently walked the streets of the rapidly growing metropolis sprung out of the sand dunes, the city built,on the hills. His priestly heart ached for the many children he found who were totally ignora.nt of the truths of the faith of their forefathers. The sudden growth since the gold rush. of '49 had far outstripped municipal facilities. Mission Dolores was the parish to which Father Prendergast was assigned. It covered two-thirds of the present area of San Fran-cisco. In taking the census, this ardent son of Erin found many of the children of the poor living in frightful conditions. Many, whose mothers were obliged to go out to work for their living, were left alone all day. They were locked in their backyards with a half losf of bread and a bottle of milk to suktain them. Daily, Father 'lSrayed 238 MOTHER ~OLORES for a solution to the problem and begged God to send a suitable person to inaugurate a systematic campaign among the poor and neglected families of his parish. It was in the sun.rsplasbed gardens of historic Mission Dolores that Father Prendergast first met the high s~0irited, vivacious Eliza-beth Armer. Elizabeth had accompanied Mrs. Richard Tobin to arra, nge to have Masses said for departed relatives. She was standing there beside her" dark-eyed foster mother, the morning sun shining on her golden crown of auburn hair. She carned her fifteen years with girlish dignity. The warm, radiant personality manifested in one so young impressed Father Prendergast. Father felt that Elizabeth, though still a young girl, was just the one to begin his work. When he was later transferred to the Cathedral parish, he secured her services as a religion teacher for the children. She also assisted in cariflg for the altars. Eagerly he watched the unfolding of this beautiful flbwer in God's chosen gar-den. Rapidly plans for a much-needed institute developed in his own mind. Elizabeth Armer came to us out ~f Sidney, Australia. Little is known of her ancestry or early childhood. She was born on April 30, 1851. Soon after she arrived on our shores with her family, her mother died. Her father, Robert Amkr, remarried. It was the oft-repeated story of the step-dhild. Richard Tobin, a friend of Robert Ar~mer, coming home from the office one~da~, said, "Mary; I have a surprise for you. I've brought you a new daughter." Mr. Tobin told his wife that she was the child ofhis.old friend Robert Armer and added, with, deep faith, "Mary dear, God will provide." And God did. Elizabeth was enrolled in the classes at Presentation Convent. Here she spent her happy" school days under the supervision and in-struction of the good Sisters of the Presentation of the Blessed Virgin Mary. That Elizabeth developed such a well-adjusted personality, spite her early misfortune, was due to the sympathetic understand-ing of her new parents. The comforts of their luxuriant home on exclusive Nob Hill did not distract Elizabeth from her love of God and souls. She often met little folks on ,thestreet. She would ,stop them to talk with them. This tall, beautiful girl would ask, "Do you love God? Do you say your prayers? . But we don't know any prayers, Miss," they would answer. "'Come to our house and I will'help 239 " SISTER M. TERESITA Review [or Religious you to learn to love God and to talk to" Him." Soon, Elizabeth had gathered quite a group of children around her to "learn about God." Her foster father remarked that their home was beginning to take on the appearance of a kindergarten. However, Mr. Tobin good naturedly tolerated the invasion. Mrs. Tobin often accompanied Elizabeth on her visits to the homes of the poor. In the institute of which she was destined to be foundress, these early characteristic traits, zeal for sQuls, love for the poor, were to be its distinguishing marks. Alleviation o.f both material, and spiritual poverty, .especially in families, was to be its special work. Soliciting funds from the wealthy to aid the less fortunate was to be the means, of extending help. 'They would seek out the children who needed religious instruction. They would lend a helping hand where needed, to preserve the family. This apostolic social work and social-minded apostolate are the_constant endeavors of her spiritual daughters, today. In spite of her active participation in the lay apostolate, Eliza-beth yearned for a complete dedication of her life to God, Her per-sonal love of the Saviob drew her with such force that Elizabeth thought that God was calling her to be a Carmelite. The future foundress desired to do God's will rather than her own, which led her to consult the archbishop about her vocation. "Elizabeth," replied the saint!y'Archbishop Alemany, "Father Prendergast and I have another work for~ you to ~1o, There are the little ones to be cared for while their mothers are off to work. And who is to instruct the children of our big city in the ways of faith, hope, and love? They must be prepared "for the Sacraments; they must be brought to the knowledge, love, and service of God. There are the poor to be visited in their homes. There are hearts to heal and souls to save in our busy city streets. This, is the work Ggd wants you to do, Elizabeth." To give up the s.ecurity of a life in a long-established and well-ordered religious congregation! To launch out on the rough sea of uncertainty of establishing a new institute! Was this what God was asking?. With firm faith and steady heart, she gave herself with perfect trust into the care of God's representative. This same simple faith, ardent love; and child-like trust mzrked all her dealings with God and men throughout her beautiful but comparatively short life. Trials were. not wanting; for it is only in the crucible of suffer-ing that the pure gold of such a soul is tried. It was necessary that the edifice of the Holy Family institute (the eternal inheritance be- 240 September, 19~6 MOTHER DOLORES queathed by Mother Dolores to her spiritual children) had to rest on the solid foundation of deep humility. God was not long in sending the first trial. Elizabeth was now twenty years of age. The time had come for definite action. At the bidding of her archbishop and Farher Pren-dergast, she left her foster parents' home. With one companion, Miss Collins, she moved into a little rented flat on Pine Street on November 6, 1872. This is Foundation~Day. DaiI~ they went about the duties of caring for the poor, the sick, and the needy: From the outset, the idea of a religious com-munity was in the mind of the founders. They were to devote them-selves generously to the service of God in the children and the poor. Father Prendergast had very definite i~leas of the life and work off. the young institute. To visit the homes of the poor, to bring" relief to the sick, to seek out the neglected children in their families--these are goals in social work that cannot be too much insisted upon. There is danger in our modern projects, providing recreation grounds and community clubs and hikihg expeditions, to neglect the family. 'Father Pren-dergast's idea of assistance covered the whole field of need. "Help-ing others to help themselves," was to be the m6tto of his welfare work. These two energetic young women labored enthusiastically for some months. The good the future institute was to accomplish, in the designs of God, was to be far-reaching. The souls to Obe snatched from Satan were to be 'many. Of course, the devil did not like this. He had his own plan to kill this good work in its infancy. On the other hand, every good work must be tried in the crucible of tribulation: A soul as staunch and courageous as that of Elizabeth Armer must be refined yet more. One morni~ng Miss Collins failed to report for duty. When Miss Armer visited her room, there were visible, On the hands and feet of Miss Collins, the likeness of the wounds of the Savior. Ever straightforward and upright herself, Miss Armer did not doubt her companion's sincerity. The incident created quite a stir. Shortly after, however, on investigation, it was discovered that the wounds were self-inflicted. Miss Collins was dismissed. , The incid'ent is brief in the telling, but who can kno~v the de.ep wound in the soul of the trusting Elizabeth. The scorn that sur-rounded her young institute. The infidelity of one she loved and trusted. 241 SISTER M. TERESITA ~ Review for Religious Another joined Miss Armer for a time. But the work was too hard; the.scorn was too difficult to bear. Friends of Father Prender-gast advised him to give up the idea. One after another had failed. He only replied, "There is one who will never fail, Elizabeth Armer." These were indeed dark days for the young foundress. She never referred to it--this trial was one she bore alone. She leaned on God alor~e for support. She maintained the same zeal for works of charity, the same devotedness to the poor and to the children of the Sunday schools. She did not seek a moment to relax. Her visits to the sick poor continued as before. When she needed a companion, she al-ways knew where to find one in the ever-faithful Mrs. Richard Tobin. Nearly two years had passed since Miss Armer had begun her work in the little rented house on Pine Street. They had been years of struggle and discouragement. True, they had been fruitful of good, but barren as far as a religious community was concerned. Alone, "disappointed in one, abandoned by another," the future Mother Dolores prayed, labored, and trusted in God. Mrs. Tobin remained faithful and Father Prendergast maintained his confidence. Then renewed hope came. On lk-lizabeth's birthday, in 1874, there came a, caller. It had been Ellen O'Connor's third attempt to see Miss Armer. "You are my birthday present!" Elizabeth exclaimed, when Ellen told her that Father Andrew Cullen had sent her. "This morning I asked the" Blessed Mother to send me a present. Have you come to stay? . I hope so," was Ellen's reply. ,And she did. As Sister Teresa, Ellen became the lifelong companion of Mother Dolores and succeeded her as Mother General of the institute. The new enterprise had been marked with the cross, the sign of God'~ special favor. The youthful foundress had proved herself faithful. The work was readyto move fbrward.:. Very soon, other generous young girls came knocking at the door of the little rented convent asking, "May I help too?" The poverty of the flat did not seem to frighten them. The long .hours among the children did not seem to tire them. The night watches with the sick and dying did not make them change their minds. They had cgme to give their all to Christ. He was all in all to them! This was the generous, self-sacrificing spirit that animated those early sisters who were first known as "The Miss Armers." Father Prende~gast called them Sisters of the Holy Family. And that name has been made their own. In rapid succession, four young ladies came to. join Miss Armer 242 September~ 1956" MOTHI~R DOLORES and Miss O'Connor. Winter,was now past for the young institute, and God was blessing it with increase. Archbishop Alemany decided that ,steps should be taken to establish a regular religious congrega-tion. Miss O'Connor was sent to the Dominican Convent in Benecia to make her novitiate. In 1878, she pronounced her .vows as Sisger Teresa of Jesus, in the presence of the Archbishop and the sisters. Now the foundress became .subject and, with her four compan-ions, began her novitiate under the direction of Sister Teresa. They completed their required novitiate in March, 1,880. On the Feast of St. Joseph, faithful guardian of the Holy Family and special pro-tector of the institute, Sister Dolores and the four sisters pronounced their holy vows. The Sisters of the Holy Family were molded into a new congregation in the Church. California's' own; its first, and still its only, native religious institute. Alr~eady, as early as1878, Archbishop Alemany"entrusted a new field of labor, which had long been dear to his heart, to the infant community. They were asked to care for young children throughout the day, whose ~mothers were qbliged to work to support their, little ones. Ever mindful of the sacredness of the integrity of family life, the Archbishop saw in these Day Homes the fulfillment of his early plans. At first the sisters shared their own convent with these needy ones of Christ's flock and cared for them "'with the fender charity of a Christian mother~" In due time, four commodious Day Homes were erected in San Francisco through the industry .of the zealous sisters and the charity of kind benefactors. Abreast with catechetical work, the Day.Hgmes have since spread to San ,Jose, Oakland, and Nevada. From their new mother house on Hayes Street, these~ new, ly pro-fessed religi0us, now augmented by more members, carried on the apostolic work already well begun, They set out on their exalted and laborious mission of pushing back the frontiers of rel.igious ig-noranCe.~ The growing city of San Francisco was their first concern. Soon, pastors of parishes outside of San Francisco were asking for the sisters. They gathered th~ children together after school as well as on Saturday and Sunday rhornings. Sometimes classes were held in an unused store. At Tanforan~ race ,track, they held sessions in the pavillion where the children came to them on foot, on. horse-back, or in wagons. Stories could be multiplied without end, of the men and women, priests and religious, who trace their first desire to hear of Godtto the 243 SISTER M. TERESITA Review for Religious kindly invitation of these seekers of souls. This attraction which her sisters have fo~ children seems to be one of the priceless !e~acies Mother Dolores has bequeathed.to her f~mily. We might cal[ it the special sacramental character of their missionary vocation. These were the specific works of the new institute. However, Mother Dolores.was not slow to respond to emergencies. San Fran-cisco's P[esidio became the port for the sick and wounded soldiers during the Spanish American War. Suddenly the dread typhoid ,plagde broke out in the camps. Her sisters willingly volunteered for active duty as nurses. Mother Dolores herself prepared and provided many of the medic~i1 supplies during the three months in which the disease raged. A grateful city expressed its thanks to the valiant work of the many sisters who foughttthe plague by granting free transportation to all sisters on her street cars and buses, even to this day. The memory of the public service rendered by the sisters in this emergency prompted city officials to call upon them in the greater catastrophe of the 'terrible fire and earthquake of 1906. When the trembling city was licked with flames, the sisters could be found assisting the sick and dying. Their mother house became a hospital for the insane. The now homeless desuits found a tem-porary shelter 'on the main floor of the convent. In return, th~ey have given the mother'.house daily'~Mass ever since. The sisters' im-mediate and efficient, response to the city officials' appeal for help in San dose du.ring the influenza epidemic again manifested their alert-ness to the need for prompt and generous action in public calamities. Tireless in her efforts to save souls, Mother Dolores never spardd herself. The work. of organization and administration of her grgw-ing community was taxing her physical ~trength more than her sisters ~realized. A severe heart attack made it evident that Mother's condition was critical; she was'but.53 years old. Father Prendergast was called to her bedside. On seeing him, Mother simply said, "I am going." "No doubt you would like to see your work more~ per-fectly finished and carry out some 6f your plans before going to Heaven, to our Lord." She answered, "God knows best." So on August 2, 1905, her ardent souF in all its radiant splendor, like a restless flame, leaped from the charred remains of its burned-out temple, to the presence of her Creator, her Divine Lover. Mother Dolores was a product of her age and locale. She im-bibed the spirit of the adventurous gold seekers. By supernaturalizing 244 September, 1956 MOTHER DOLORES that spirit, she became an adventurous soul seeker. : Ever mindful of the necessity of adaptation to changing times, the progressive spirit of the foundress was passed on to her daughters. When modern means of travel proved helpful, they were used. The Sisters of the Holy Family were driving their own cars to distant missions when women drivers were still uncommon. Across the alkali beds of Utah, the deserts of Ne,~ada, or into its high moun-tain peaks they go. They use every means to bring the word of God to the ghost towns so reminiscent of the "Gold Rush." Now they contain only the precious ore of immortal souls. The populous cities witness their zeal in going from school to school during the day, teaching on released time. In the far~flung parishes of the Monterey-Fresno Diocese, they travel within the radius of forty-five miles of their convent home. They gather small groups in one-room schools of tile districts. Soon, a little chapel marks the spot and the Mass comes to another outpost conquered for Christ. Or, in the more populous areas, they assemble large groups, for which ~hey need the belp of a "walkie-talkie" to make themselves heard. Always seeking souls, the sisters will be found with the Mexican~ in Texas, extending the frontiers of faith among the~ Indians in Nevada, the Chinese in Fresno, the colored in our large c~ties, the Hawaiians in Hawaii. The young Americans from every state in the Union, who are pouring into our beautiful California in fabu-lous numbers, are feeling the impact of their religious training. Today, the daughters of Elizabeth Armer are laboring in three archdioceses and six dioceses. They are ~nstr~cting 79,000 public school Children in 225 parishes. Last year there were 1400 belated baptisms and 12,843 first Holy Communions. What a rich harvest of souls! Indeed, the fires of her zeal had inflamed many generous young women. The highways and byways,, the towering moun-t;~ ins and the lowly valleys, know the steady progress of this veri-table conflagration-~conquering one outpost after the other for Christ. The welfare work done among these families cannot be estimated. The Day Homes gave day care to 2,000 regardless of race, colo~, or creed during the past year. The same spirit of faith that SUlSported the pioneer sisters is re-flected in the constitutions of the institute "The special end is to instruct and educate children in the doctrine and practice of the Catholic faith . . ." 245 P. DE LETTER Review "for Religious Wl~en death claimed Mother Dolores on August 2, 1905, there was as yet no foundation outside of San Francisco. Mqnsign6r John J. Prendergast went to his reward on January 19, 1914. Pontifical approval was not requested until many years later, so it was not until-July 8, 1931, that the Holy See issued its decree of praise and approval of the" congregation and its constitutions, thus raising it to the status of a pontifical congregation. Monsignor Pren- ~dergast and Mother Dolores witnessed the crowning of their efforts from heaven when on May 28~ 1945, Pope Plus XII, gave tile definitive approbation, bidding the Congregation to ""continue to the~ end of,time." OnMet:hod in !:he Spiri :ual Life P. De Letter,,S. J. THE most common inconsistency is to desire some end and not to take the means to attain it" (Father de Pdnlevoye, S.J.). This applies particularly, though in no way exclusively, to the spiritual life. It happens, and perhaps it is not rare, that we wish for some certain ideal, desire a particular step forward in spirituality, and neglect to take the means. What is the root of this inconsistency? No doubt some sort of inertia-, of fear of effort. We fight shy of exertion. One takes it easy, and so nothing happens. ~We may not like to confess this sort of laziness. No one, no religious, especially, likes'to acknowledge he is lazy. Perhaps that is why not infrequently an endeavor is made to cover up this ihdecision and lack of action with theoretical difficulties. Perhaps the main difficulty in this re-spect is an objection against method in the spiritual life. For; if one were to follow a method, one would be doing something hbout one's intended objective. THE OBJI~CTION The objection is this: In, the spiritual or supernatural life, 'free-dom must be left to the Holy Spirit, to the initiative and inspiration of grace. It is not we who have to take'the initiative; it is the Spirit that takes the lead. Methods endanger 'the freedom of the Spirit who moves as He pleases; they may stifle the growth of the spiritual life, kill its spontaneity. Perhaps today a little more than formcrly this objection is raised, if not in theory then at any rate in practice; 246 September, 1956 ON METHOD IN THE SPIRITUAL LIFI~ it is acted upon. A number of people who yet try tO lead a spiritual life are inclined to care little for effort, for methodical application to prayer, or to the practice of definite virtues. They like to trust in the inspiration of the m, oment, to" follow the movements of grace rather than to forestall them. Lest this objection may actually turn into a cover for laziness, it is worth considering the issue. We shall do so and first consider method in general and then a concrete ex-ample of it, the Ignatian method. THE ISSUE: METHOD AND COOPERATION WITH (~RACE According to Father'de Guibert's Tl~eolog~ of the Spiritual ~Lit¥, n. 176, the use of method in the spiritual life, in prayer, or in the acquisition or practice of a virtue consists in baying some pre-fixed mode of action, suitable, fo? attaining an end and of application in a series of cases. In mental prayer, for example, it means that one prepares and foresees the subject matter and order of meditation, then starts with a progressive introduction to the subject, follows ,point by point using on'e's memory, understanding, and will--re-flecting, prayer, res, olving and ends with a colloquy. Andther ex-0 ample of use of method is the particular examen applied to the prac~ tice Of a virtue. One foresees what should be,done, how and when, resolves beforehand to pay attention and make the effort, and. tv~ice a day checks the way one went about it, examining success or. ill-success and its cause, resolving again 'to do better in tl4e next. half day. " Now, the problem involved in this use of method is that of our cooperation with grace. How must we conceive this cooperation? Tl~e spiritual life, being supernaturally inspired, actually is a matter of cooperation of our free will with grace, the latter leading, the first following~the lead of grace. It is beyond all doubt that in every; supernatura! activity it is grace that takes the initiative i(just a~ it is the reason of its spiritual fruitfulness and success, but this does not concern our present problem). And so the question is whether the use of method goes against the initiative of grace. Do We by'mak-. ing use of such methods as mentioned abbve take an initiative in the spiritual life that should be left to grace, to the inslAibation of the Holy Spirit? , ANSWER ~ We answer: The rigl~t use of method does not hinder the initia-tive of grace but is only ou'r way of cooperatirig ~with grace. When will the use of method be right? On two conditions: when it is 247 P, DE LETTER Review #:or Religious itself prompted by grace and when in its actual practice one does' not stick too rigidly to fixed details but follows eventual inspira-tions of grace that invite to greater liberty of spirit. 'The use of method can .be, and generally is, an answer to indi-cations that come from .grace. When duty calls to set exercises of prayer~ as when the bell sounds for meditation, or when providential ~ircumstances or genuine inspirations of grace (which are in perfect agreement with duties of obedience) invite to a particular practice of virtue, we may take it that to apply oneself methodically to prayer or to virtuous practice i~ merely to answer the initiative of grace. That is our way of cooperating with grace. There could be nothing but self-delusion in waiting for the promp.tin~s of grace to begin meditation when the hour of prayer is there. Method, used in these, circumstaF~ces,is but a guarantee that we are not wanting to grace but do our' share~ Yet in doing our share, enough freedom of mind must be kept for allowing grace to direct us whenever the Spirit so'chooses. A well-known example of this freedom is given in the directive of the Spiritual Exercises to the effect that in meditation we should stop at the poi,nt in which we find spiritual fruit, without any anxiety of going further, stop as long as we find what satisfies our spiritual need. This freedom and docility to the Spirit forestalls 6vet-rigid fidelity to mechanical rules. When grace clearly, takes the le~d, we follow. When the promptings of grace do not draw us, we on our part do what in us lies to answer the Lord's call expressed in our duty. When we understand the use of method in this manner, then Father de Guibert's practical conclusions in the matter are in no way surprising. He says: To reject all method is unsafe and may amount to the error of quietism; the inspirations of ~grace duly known for. authentic (by the discernment of spirits) may be followed, not how-ever against obedience or clearly known duty; the use-of method, generally speaking, is beneficial, because it is" nothing else" than profit-ing by the experience and wisdom of other people and using the r~eans for the end; methods may and do vary greatly, and freedom must be left in using them, the main point being that one has some method which proves workable; exaggerations however are not ex-cluded, one of which may be undue self-reliance shown in. excessive trust in the efficacy of or~e's method. Such being the case, it may be'well for us religious now and. then to see in which direction the general trend of our spiritual life in- 248 Septemb~er, 1956 ON METHOD IN ,THE SPIRITUAL LIFE clines: are we inclined either to overstress method or to neglect it? The danger of neglect may be the more frequent, because of the ef-fort and monotony involved in methodical action, both of which, may look uninteresting and unappealing. Yet, the other extreme of a too-mechanical fidel~ty is not excluded, nor is it without a danger of turning prayer or virtue into a more or' less fruitless for-mality. IGNATIAN METHOD One of the well-known and much,spread methods in the spiritual life is that of St. Ignatius of Loyola. Perhaps it has been no less maligned than praised. What exactly does Ignatian method consist in? We may characterize it briefly in a feW words: Have an objective in view and take the means to achieve it. Or, more briefly, know what you are after and go for it. What do these two principles mean in practice? How do they respect the initiative that must be left to grace? It is worthwhile to ponder a moment over this simple method~ and see how it enhances rather than hinders the initiative of grace. FIRST PRINCIPLE Its first principle, have a purpose in view, is of the utmost im-portance in spirituality, as in every other field of human activity. In fact, many people oftentimes do not know~ what they are after what they do, say, desire. They do what they do because they have to, or because they feel like doing it, or because they must do something to spend their time and for no reason known to then~ they happened to hit on this particular occupation. Such a manner of living may be little respectful of a man's rational nature; it cer-tainly is not Ignatian at all. St. Ignatius means us to know and to desire .what we intend in prayer or mortification-~or for that mat-ter, in study or manual labor or recreation or social relations. And he wants us to be very definite about our objective. For meditation, he not only begins the exercise with a preparatory prayer in which we ask that our entire activity.during our prayer be directed to God's glory and service; in a, second (or third) preclude he makes us ask for "what we desire," his famous id quod volo, that is, for the par-ticular grace and spiritual fruit which is suggested by and. in con-formity with the subject matter of the meditation. Definiteness of ai~n in prayer is a first Ignatian principle. Does it gb against" the initiative that belongs to grace? On the face of it, it may look as though we ourselves settle beforehand what spiritual fruit or grace we are after; is that not to take the lead and 249 P. DE LETTER Reoieto for Religious to put limits and rules to the activity 6f the Holy Spirit? Is that not a sort of Semi-Pelagianism? The question has more than once been mode :into an accusation, partly perhaps when some hasty or unsym-pathetic reader overlooked what precedes the id quod uolo, namely, to.ask for what I desire. We may point to a threefold answer to this difficulty. First of all, we are directed to ask for the grace we desire; and we may safely take it that this desire and prayer itself is already prompted by grace--is not every salutary act which helps us spiritually to draw nearer to God, and prayer is such an act, a fruit of ~the inspiration of grace? This prayer, moreover, is as it were open to correction; it is' up to God's grace to answer our desire --it is not our effort alone that will carry or enforce it--and to an-swer it in the manner He pleases and knows best. Secondly, the very specification or determination of the grace we ask for is, in principle and generally also in fact, not the result of personal whim or fancy (barring perhaps the exceptional cases of impulsive and weather-cock- like characters who lack or neglect due preparation and fore-' sight) ; it is either provided by external providential indications, as is the case in retreat time or when we use a meditation manual, whether prescribed or advised by a director or even chosen on our own motivated decision, or suggested" by internal inspiration. Of grace. In all these cases, this prayer for a particular grace is but an answer to the initiative of grace. Lastly, this initial desire which to a varying extent inspires the very manner in which we apply our-selves to our prayer does not preclude any new promptings of grace that may and often do arise in the course of the exercise. The above-mentioned Ignatian rule about freedom in stopping at what satisfies the soul clearly entails this. Moreover~ the ~d quod ~olo is often of such a comprehensive nature that it leaves ample and free play to. the manifold and varying inspirations of grace. An example is the prayer made at the beginning of most meditations on the life of our Lord: that we may know Him better, love Him more ardently, and follow Him more closely. This is an ide~il which each particular soul will realize in his or her own p~irticular way--and there are as many various ways nearly as there are particular individuals ~and particular vocations. Futhermor.e, tfiis definiteness in asking for a particular grace is mainly a matter of psychological preparation and should not be misunderstood in the sense of dictating to grace. As in any other human uladertaking, so also in prayer; definiteness of aim makes for definiteness in efforts; and this guarantees definite results, just as vagueness of aim leads to vague and weak efforts~ 250 - September, 1956 ON METHOD IN THE SPIRITUAL LIFE and vague and poor results., Accordingly, it is safe tO say that Ig-natian definiteness of aim in our prayer does not clash with the initiative due to grace, provided 0nly we handle our method with a pure intention and with the necessary freedom of spirit. This free-dom is perhaps less fo be attended to in the beginnings of a life of ¯ prayer or of religious training; beginners generally do well to follow directives closely. But after years of practice, experience should teach one what this freedom means, and how it opposes in no way thorough generosity. So much for the first: principle in the Ignatian method~. SECOND PRINCIPLE The second principle; take the means to the purpose you are after, implies mainly two things. It first means to say that we should make the necessary effort. We should not expect results without taking the means that must produce them. Perhaps it is very l'Juman (or must we say childish?) to rely on ,good luck whilst, neglecting what one should do, to hope: and expect that' things will turn out for the b~st somehow. Children in fact more or less expect"miracles to happen. But is tha.t reasonable and safe? Is it not overlooking one of the very first principles of reason: that every effect demands a sufficient and proportionate cause? Which means, in this case, that spiritual results suppose ~not only grace but also our cooperation. It is rather risky to count on a ~ause that may Well never act; in this particula'r case, to rely on abundant grace which would mal~e up for our lack of. diligence; all the more so, since this very unprepared-hess for cooperation with grace is likely, to preclude that grace--God does not dispense His graces in sheer waste. A.second thing implied in this principle, is that we should make a tolanned effort: go about our business, whether of prayer or of any other virtuous practice~ in an orderly manner and not haphaz'ardly: not in an unenlightened way, groping as it were in the dark; not according to an unmotivated manner of proceeding or according to whim and fancy of the moment. This supp,oses first that we know the means for our purpose as they are laid down in directives and rules or borne out by the experience of others or even' learned and confirmed by personal experience. We must know the rules of the game if we are to play properly. It means therefore that it is not enough, however important it may be in itself, to overcqme inertia and set oneself to one's, task, making the needed exertion. We must apply ourselves in a clear-sighted manner, knowing what we are doing and why. It further means that we follow the known direc- 251 P. DE LETTER rives with perseverance. It has been said that "with many, courage gives way when they are half way of the effort; some are afraid of trying, others are afraid of succeeding"; in fact "things are worth what they cost" (Fat, her de Ponlevoye). Yet this perseverance should not be marred by shortsighted stubbornness.We must never forget in practice the necessary freedom of spirit in following methodidal rules; rather we must be ever ready to obey the inspiration of grace, to learn from circumstances and from experience, with humility and, docility, with sincerity and honesty with ourselves. It ma~ not al-ways be easy in practice to find the proper balance bet,ween perseverant fidelity to rules and freedom of spirit or docility to the Spirit. Only the interior Guidi~ can teach it in practice, and He certainly will if we do not lack sincerity and generosity. When this necessary freedom of spirit is safeguarded, there is no fear that metbodital application to prayer or practice of virtue, according to rules and planned action, will make one too mechanical or kill the spontaneity of life needed also in the spiritual life. Method makes for orderly activity; it excl'udes a happy-go-lucky manner which actually is more a lack of readiness to cooperate with grace than the contrary. Method does not kill spontaneity; it directs it, if only one uses it properly, that is, with t?reedom of spirit and sincerity. Nor does it then in any way hinder the initiative of grace which must be respected also in the course of our prayer or practice of virtue. It is part of the method ever to be docile to what grace may show or demand. And so, if tile use of metho~d in the spiritual life is rightly un-derstood and put into practice, that is, as the very expression of our desire to answer the call of grace, then certainly it will never stand in the way of grace. It will guarantee our cooperation with God's grace and leave no excuse for inertia or lazine.ss. Grace do.es not dis-pense with our effort, it renders our effort possible and fruitful. " 252 NEW BUSINESS ADDRESS Please send all renewals and new subscriptions to: REVIEW FOR RELIGIOUS 3115 South Grand Boulevard St. L~uis 18, Missouri Sisters' Re!:rea!:s--V Thomas Dubay, S.M. CHARACTERISTICS OF THE RETREAT MASTER ]F it is possible to assay the general mind of the sisters as expressed in their thousands of answers and observations given in this re-treat study, the present writer would be inclined to point out the subject matter of this article, the retreat master himself, as consti-tuting what they consider the single, most-imporant element covered in the survey. The sisters often cast this general impression into a concrete mold. Observed one sister: There is one order whose technique I prefer over the others and one whose method I like least. Yet the best retreat master I ever had was from the latter! The man makes the 'retreat master, not the method! Time and time again the sisters retur~ in their comments to the retreat master, his message, his methodology, and especially his qual-ities or lack of them. And yet we frankly grant that we approach this most difficult of the subjects treated in the survey with consider-able diffidence. It is difficult because it deals with persons, not mere things, But there is nothing like the truth, anO so we will plunge in. QUALITIES In order to ascertain what qualities the sisters especially looked for in their retreat masters, the following question was placed before 'them : Among the following characteristics of ~a retreat master would you put the number 1 before the one you appreciate most, a 2 before the next in order, etc. to the last: __experience ._._~sense of humor genuine sanctity __theological learning ~kind manner ~practicality Further comment: (spice provided) Unlike their modus aqendi in the other survey questions, the sisters did not here mention man.y new qualities in the blank spaces. Simplicity, humility, and interest in work were noted twice, while the following qualities were mentioned once each: clarity, sweetness and patience, sincerity, .understanding of women, average speaking ability, and intelligence. In order to differentiate as finely as possible the varying degrees of importance, which were attached to the qualities contained, in 253 THOMAS DUBAY . Reuiew for Religious the questionnaire, three points were given to th'e quality eachsister first selected, tWO points to the second, and one point to the third. In parentheses are indicated the number of times each characteristic w'as given first choice. Genuine sanctity . 1481 (414) Practicality . 786 (100) Experience 693 (71) Theological.learning .496 (63) Kindness . 360 (23) Sense of humor . 'i. 225'(10) As can be easily seen, there is really no contest for first 'place. The very fact that gefuine sanctity received more first place votes than all other characteristics put together clearly demo~astrates the fact that sisters want their retreat masters to be men of God before ;Ill else. Practicality is rated as a little more important thar~ experiehce, while knowledge of theology is given the nod over kindness and a sense of humor. The reader may be interested in comparing tile above rating of qualities with the various comments the sisters have made (or will make) in other articles of this series. The correlation 'is significantly high, We are thus rendered all the more certain that our survey has accurately captured their collective mind. We will give typical excerpts of the sisters' further comments according to tee alphabetical order in which the qualities .were listed on the survey form. Experience-- [I select experience] because if he has survived in this type of work, he should be" good.' Father, this is a hard one. They should all be first. A retreat master need not have years of experience in order to conduct a successful retreat: Sometimes those with most experience can be very dry and not at all practical. By ekperience I would understand his dealing with people, not the number of retreats he has conducted. I take by experience You mean with souls and religious life. I also appreciate it when he. makes [sic] a spade a spade and leaves nff loop holes for if's or ,but's. Genuine sanctity-- It has been my conclusion that the best thing any retreat master has to give is his own personal example. The convictions with which he approaches his own spir-itual life necessarily,shdw through his efforts to instruct-.others and in this lies his greatest appeal at least for me. 254. September, 1956 SISTERS' RETREATS--V The personal holiness of the retreat master is by far the most impoltant characteristic. "We thunder what we are" and I think this is particularly true of retreat masters. A priest who says Mass slovenly, and has a worldly manner, etc., can hardly expect his hearers to be "refOrmed" or uplifted in spirit regardless of how perfect his con-ferences may be. A genuine saint might be a very poor retreat master, if he is unable to express himself effectively~ and lacks the theological learning necessary to instruct and guide others to sanctity. Experience and practicality should help a retreat master in making the best use of the short time ;it his disposal to cover the necessary points. Sanctity is most important, however, because without it, the insincerity" would be obvious and detract from the effectiveness of'tl~e speaker. Of all the retreats I have made, three are outstanding and have affected my spiritual life most, as far as I can judge. In each case it was the personal sanctity .of the retreat master that gave these retreats their form and impetus. . A doer of the wo~d as well as preacher carries more weight than any other quality [ know. Sometimes the good effects are lessened by a discovery" that Father preaches but does not live what he advises. The tirlge of pharisaism is usually detrimental. A genuine saintly retreat master by his very presence is a light to the beholder: his example gives inspiration, and a desire to be like him and draws or attracts the at-tention of the listener. His teaching is naturally as be lives: therefore very ac- Ic elpiktaeb tloe fbeye al ltlh oart mthoes tr eotfr ethaetsm m.aster is really doing what he is asking us to do. Sanctity radiates a something that neither intelligence or humor can replace. I've made retreats given by saintly men after which I was ready to sign up with a Foreign Legion or for China if I were asked to .do sd. If a man is genuinely holy, the rest doesn't matter. If God has thrown in a sense of humor, the man's mighty lucky'. Father, many sisters lead deeply spiritual lives and we are not so interested in your learning as such, as we are in knowing that you firmly live and believe your doc-trine. We want you learned but in the end it is your own spiritual life that tells. Many retreat masters fail to stress holiness as intimate union with God. We thirst for the fountains of living water. We want solid doctrine. We want you to fire us' with enthusiasm. We are not bored or critical when you speak. We are intent upon gaining a spiritual lift. Don't apologize for repeating the same material. We are not looking for novelty. If we knew you prayed out all your meditations be-fore Christ in the Blessed Sacrament, we would have great faith in your spoken words. I have watched 4.8 retreat masters come and go, and observed the sisters,, making retreats, heard their reactions, attended conferences when possible and there is one answer: personal sanctity. Kind manner-- One who is kind and understanding in confession--and who asks. if there is any-' thing else on your mind. Sometimes tha't last question is just what one needs! I think if a retreat master has real genuine sanctity and a kind manner, whatever else is lacking God will supply the rest. Please don't close the slide or glee absolution before sister has told her story and received some satisfaction. I am not referring to a scrupulous soul. 255 THOMAS DUBAY "Reoieto for Religio~ PracticalitF-- I like a retreat master who can "talk" to us and be practical in the applications he makes. A clear cut set of ideas is what I always hope to find in a retreat. A retreat master who sets down principles to live our daily lives by and who makes us toe the mark and set out with new determination to seek perfection with God's help d~es a greatest ot: services. Some seem to avoid the practical problems of religious life. They don't get down to the core of the matter, even in discussing the vows. Make them practical! Not the extraordinary, once in a lifetime act of obedience, but the everyday type, the everyday needs of each vow. Occasions of sin, etc. Most Of us cduld actually write a volume on the theory of sanctity. It has been well explained, but maybe we could have more practical hints to help us practice what we .know. Sense of humor-- A good sense of humor in a retreat master makes for a good retreat. The dry kind never appeal to me. A retreat to me, is a joy, not a dry thing'. A sense of humor is O.K., especially on a very hot day to keep you awake, but Sacred Scripture should not be used to make fun. By sense of humor I understand having a proper evaluation of things, ability to see,and enjoy a joke~not necessarily "full of jokes." Theological learning-- The choice of I and 2 is a difficult one for the "Spirit breatheth where He wills." However, in the analysis of problems, judicious decisions to be made. delicate situ-ations to handle and the like the educated theologian has much to offer. A certain confidence is generated. God can ~use a stick to work wonders. I think all of these necessarily link together because theological learning could not be passed over to some of us without sanctity, experience, practicality, and a sense of humor. We can really presume en~ough theological learning in any religious set aside to give retreats to nuns. A real absence of theological learning would be worse than an absence of sanctity--but a lot of learning carries small weight with nuns with-out genuine holiness behind it. In the last analysis it is only holiness as concretized in another person which can inspire. But sanctity lending weight to incomplete or misapplied doctrine can do harm. General comments-- This is difficult to answer because he needs them a11, at least in some degree~ Nuns like humility in a retreat master, but not a "scared" attitude or one of"'you-know- it-all-already--what can I tell you" attitude~ We do not know very much. He should sound convinced. A sister can tell whether a retreat master is giving.a retreat merely because of duty or whether he honestly loves the sisters and wants to help them advance along 256 September, 1956 SISTERS~ RETREATS--V the road to perfection, understanding their problems no matter how small they may be. Fatherly is the characteristic I like best of all. One to whom you can speak with ease, knowing and realizing that he has your interest (souls) at heart. Very difficult to decide--would like to have all in one. , One final word on the qualities of the retreat master. As has been indicated in a p~evious article, sisters, teaching in college lay a heavier emphasis as a gioup on their need for theglogy. The' writer noted the same stress here on the importance of theological learning in the retreat master. Among the var, ious qualities of the retreat master, a knowledge of theology is the only one that received an emphasis that was noticeably different according to the work in which' the sisters en, gag~d, DEFECTS Often enough pointing out deficiencies is little short of,.unpleas-ant, and it so happens that our present task is decidedly such. How-ever, St. Thomas speaks of fraternal correction as a spiritual alms, an act of charity. For that reason and because the sisters so intended their observations in a lovely spi'rit of combined kindness and frank-ness, we move with less hesitation to the business at hand. The question dealing with defects was worded as follows: What characteristic do you dislike most in a retreat master? Please place hum- . bet 1 before the one you dislike most, etc. Further comment : t No suggested defects were offered to the sisters. The writer feels that more objectivity was thus secured for the reason that a defect would have to make a considerable impression on a sister if she was to be able to recall it unaided. It would have had to be real. This "no suggestion" technique gave rise on the other hand to a ~wide'variety of noted failings. These we have tried to reduce to common categories as far as possible, but accuracy forbade too drastic a reduction. Hence, the sizeable list below. After each obs.erved defect, is given the number of tirffes it was mentioned. The figure in parentheses indicates the number of times the failing was listed as "disliked most." Statements under each heading are characteristic ways in which the sisters styled the defect. Reading conferences an~t meditation expos~.s . 176 (83) 257 THOMAS DUBAY Review for Religious Reading the retreat--slave to notes--reading entire conference--r~ading notes in-stead of talking. Lack of interest . 93 (28) Sense of boredom (I'm here because of obedience)-~cold, factual 16resentation-- "job attitude"-~a no interest attitude-~-doing something assigned and no mor~-- listless, sleepy, dull. , Conceit . 81 (35) Desire to make an impression~know-it-all attitude--attracts to himself--better-than- thou attitude-~c0cksureness--aloofness---ccnstant reference to himself-~go-tism. Verbosity . 71 (15) Long and rambling--talks and talks and says nothing--nev.er getting to the point-- endless repetition --- d0esn't keep to the schedule--long windedness. Sarcasm, ridicule .¯ . 68 (31) Making fun of problems of sisters of other communities--rididule of superiors-- sarcastic manner--sarcastic approach. ,Joking manner . . 59 (19) Too many jokes--keeps retreatants in an'uproar-~clowning~trying to be funny --a joker. Impracticality . 57 (12) Examples that don't fit o~ur work-~-prlnciples without examples---out-dated. Severity . : . 56 (13) Hell fire and brimstone gloomy--fills with fear rather than love--harsh---blunt expres,sions--six days of scolding. Confessional defects . 50 (9) Impatient.-not available--fast--harsh-~curt--not helpful~talks too loud--no in-terest in the Confessional--indifference to problems. Delivery defects . 47 (11) Talks too fast--inaudible--shouting, ranting-r--muttering, indistinct too slow in .speech--hilting, hesitating---cannot heat him. Superficiality ' .42 (5) La~k of material to communicate--superficial flippancy--shallow--greats retreat lightly--too many ideas .at one time--lightnes~ of treatment--banality lack of theological basis--ignorance theologically unsound. Emotionalism and dramatic manner . . 40 (8) Oratorical---excessive emotion--flowery langfiage--sentimentalism in choic~ of poems, prayers, etc.--too many gestures--unnecessary play on words. Lack of preparation . .,. . . 40 (15) Unpreparedness---lack of organization--lack of immediate preparation. 258 September, 1956 SISTERS' RETREATS--V Excessive intellectuality .". . . 39 (15) Subjects too deep--explainer of theology too philosophical--theological learning' --bookish conferences--high sounding explanations~ Critical spirit in general .3.4. .(10) Chip on the shoulder---critical spirit--pet grievances---critical toward his own corn: re.unity or supenors-~constant scolding-~criticism of sisters studying for degrees--, Cynical" spirit. Lack of sense of humor .: . . . 34 (10) Too serious--gloomy--never a sense of humor. Critical spir'it toward sisters .3.1. (6) Belit'tling nuns--atti.tude that religious are frustrated-~-' unfriendly toward our com-munity-~ critical toward sisters--lack of respect for religious women--making fun of nuns-~critical of our rule, constitutions, and customs--says he dislikes giving retreats to sisters. Worldliness .~. . .~ . 29 (7) Lack of spiritual depth--too l~lasi--play boy type~lacks ho!iness-~easy going-- selfish. Narration of personal experie,nces . 26 (8) Too much personal reference--talking about what they have done-~-~introducing himself and his beloved relatives --- details of family history. Lack of kindness .,. .25 (5) o Harsh, unkind, especially in the confessional--unapproachable--unsympathetic. - Condescension toward sisters . 21 (4) Acting as though we can't understand him--talking down to women-~condescend-ing toward nuns-~belittles the intelligence of nuns and hence waters, down doctrine --treats sisters as beginners in the spiritual life, ' Negative approach .1.5. (4) Too much sin, no love--stressing the negative--emphasis on God's justice. Lack of understanding .1.4. (1) Doesn't understand human nature--lack of understanding of nuns and their problems. In or, der neither to prolong our list beyond due m~asure nor to deny the sisters' views full recognition, we will treat the remaining de-fects in paragraph form and indicate only the total number of times each failing was mentioned. Defects in examples (lack .of, exag-gerated, too many), 14; narrating faults~and scandalous stories re- ~arding other religious, 12; mannerisms and idiosyncrasies, 12; brev-ity, 12;language defects (crude, coarse, slang, grammatical errors), 11 ; nervous and timid ' (restless, fidgeting), 11 : not looking :at audience, 10; inexperience, 8; apodictic, 8; insincerity (affected sanc- 2:59 THOMAS DUBAY ~ Review /or Religious tity, not practicing what he preaches), 8; lack of originality (espe-cially in illustrations and expressions), 8; too familiar, 8; watering down spiritual life, 7; slovenly at Mass, 6; no theme in the retreat, 5; late for. conferences, 5; too eager to please, 4. Subjects receiving three mentions were vagueness, rigid retreat routine, self-depreciation, effeminacy, and excessi;ce praise of sisters. Those noted twice were curiosity and p~ying, stress on unimportan.t matters, loud speaking in the convent, neglectof the liturgy; and provincialism. A few of the many items mentioned by only one sister were immaturity, use of cliches, preoccupation with a favorite subject, lack of refinement, joking about sacred things, and use of pietistic expressions. We must not fail to note that 208 sisters chose not to answer this question. While we cannot be sure just what their reasons may have been, it seems likely that some sisters simply could not recall any outstanding defects. Others may have thought it unkind or unappreciative to record defects of their retreat masters. These latter we may admire even though we, do not agree with them. Whatever the reasons may be, more sisters abstained from replying to this question than abstained from any other. In other questions thus far treated in this series of "articles, .we have given representative excerpts from the sisters' further comments, but for the present question any attempt to be really representative would far exceed the bounds of one article. We will, therefore, limit ourselves to excerpts characteristic of some of the more-frequently mentioned defects. Reading notes-- [ also do not like for the retreat master to read his conferences. He may wish to refer to notes,, but he should have his material so well at his finger tips that he cari deliver it without reading. Some are far from interesting. It is a real penance to sit through six days of listening and straining while someone drones away from some notebook. The only real dislike is toward the retreat master who rea,ds all his talks. I don't say he can't have notes, etc., but the reading of entire lectures and meditations has simply no effect. I'd rather ten minutes of a straight talk. Lack' of interest-- The worst fault is perhaps an attitude of mere tolerance of this job of giving nuns a retreat. The sooner it's over the better! Sisters look forward to their annual retreat with eager anticipation for months, and most of them really do want to progress in the spiritual life. It is a big dis-appointment when they have to listen to a retreat master who apparently does not care for this type of work. 260 September, 1956 SISTERS" RETREATS--V Conceit-- One who calls attention to himself --- the 'T'--more than necessary in conferences. Shows off his intelligence and forgets retreatants also have some. Sarcasm-- Sarcasm and ridicule of women in general and of riuns in particular. Critical negativism-- If there is any observation I should like to make it is this: whatever you can do to dissuade retreat masters for sisters from flavoring their conferences, meditations, and talks with stories exemplifying the ¢ricities and quirks of sisters--usually these apply to only a relatively few--please do . There is nothing so devas-tating and So harmful, it seems to me, than just, that t~;pe of story. If our youth-~ ful entrants grow cynical, distrustful, perhaps even weak in their vocation, may it not be because of the unwise, imprudent choice of illustrations chosen by retreat masters? True, there are odd sisters, but for every odd one, there are at last eight or more sensible, normal ones. Why select the queer and rarely allude to the truly noble and fine in every sense' of the words? Young people are shocked, and rightly so, at the strange things they sometimes hear. "It may~ be that retreat masters wish to be entertaining, amusing. But at what a cost! Ours is an age in which reverence is fast wanifig. Couldn't it help to a restoration' if retreat masters were occasionally more reverent? Tendency to overemphasize the fact that disagreements and petty jealousies do occur in religious life. We know they do, but there are plenty of sisters who are outstand-ing examples of beautiful si?terly charity as well as communities ,where the spirit of charity is outstanding. Joking manner-- What the sisters need is practical help toward sanctity . . : , but too often the" maste? uses the shell of the pulpit to reflect Father Retreat Master instead of the will of God to his listeners. This is especially true of the "joker" who uses the time for his stories and leaves the sisters with nothing to take with them except mem-ories of his cleverness. Severity.--- Pounding, scolding, and "yelling," though I don~t mind being told the truth,--- but not so loud! Lacl~ of understanding~ Sometimes the retreat master forgets that the sisters have more to do than just say their prayers. He should look into the entire picture and help both'subject and superior. Some retreats the subject gets all the corrections, and then sometimes the superior is all to blame. Why not lead all to God by charity, patience, and a. kind understanding of our difficulties? I think community life is a far happier and "homey-er" state than some retreat masters imply. After 29 years of it, under 16 different superiors, I can say I've never lived in a house where happiness and virtue didn't far outweigh human failings and "blue Mondays."--(I'm a realist, not an optimist!) 261 THOMAS DUBAY We now have the happier task of noting a few of the unsolicited compliments rciany of the sisters paid their retreat masters. To neg-lect these and dwell on defects alone would be to give the reader a badly distorted' picture of the whole situation. As is usu~ally the case in human affairs, all is neither black nor white. Among the favorable observations made, the following are characteristic. Most retreat masters are sincere, earnest, and holy. We can make allowances for lack of absolute perfection. If a retreat master is sincere and works hard I¯can't dislike much in him. I have had none whose characteristics made me.lose the value of retreats. I never really thought about this [defects], for I can truthfully say and I thank God for it, I enjoyed every one of my retreats. I learned something every time, betause I was looking for something. I have never had a dislike for a retreat master. I see in him God's messenger for my soul, who will only do his best to bring me nearer to God. I have observed no serious undesira~01e characteristics. Actually I have liked every retreat and every retreat master in my twenty years in religion. These very minor dislikes are:mentioned only to indicate how trivial are the things we let get between us and the message of the retreat. Heavens! I don't know--I've never stopped to think. I always figure the poor man is doing a job that's hard enough without our being critical; He's out to help us and we ought to help him to help us. I'm told, '~It's easier to criticize a retreat master than to be one." Most retreat masters have the necessary characteristics requisite for such important work--God bless them! And we might add: God bless these'sisters! both those who in fraternal charity pointed out defects and those who in the same charity saw none to, point out. OUR CONTRIBUTORS JOSEPH F. GALLEN is professor ~f canon law at Woodstock College, Wood-stock,, Maryland. SISTER M.TERESITA is stationed at the Holy Family. Motherhouse, 890 Hayes Street, San Francisco, California. P. DE LETTER is a member of the faculty of St: Mary's Theological College, Kurseong N. E. Ry., India. THOMAS DUBAY teaches philosophy at the Notre Dame Seminary, 290l S. Carrolhon Ave., New Orleans, Louisiana. 262 ( ues .ions and Answers [The following answers are given" by Father Joseph F. ~allen, S.J., professor of canon law at Woodstock College. Woodstock, Maryland.] I am guiding a young man who is entering our own institute. He casu-ally remarked to me that his family wanted him to sign over his mor3ey to his brothers and sisters before entrafice. By careful questioning I learr~ed that his money amounted to several thousand dollars. Should he sign over th~s money to others before his entrance? A renunciation'is the giving away, the gratuitous, abdication of the ownership of property. An obligation is any act by which own-ership is lessened, rendered less secure, or impeded, e. g., putting up property as security for the debts of others. Can. 568 renders both illicit and invalid any renunciation or obligatmn placed on the prin-cipal of his property by a novice. The canon applies only to the noviceship, but it" is contrary to the spirit of this same law for a renunciation or obligation to be placed on the property of a candi- .date during the postulancy or before entrance becafise of the inten-tion of entering religion. The purpose of c. 568 is to protect the novice's right to. leave religion and to prevent him being, deterred from doing so because he had given away his property. This reason applies equally to the time before the noviceship. Therefore, postu-lants and candidates should in practically every case be dissuaded from any renunciation or obligation. 'The professed of simple vows may give away the income on his property even after first profession. He c6uld later ask the Holy See for permission th give away all or part of the principal of his property, if there should be real need of this; and the solemnly professed will have to give away all his prop-erty at the renunciation effective at solemn profession. Relatives are not often selfless in a case of thi~ nature. It is also at least becoming for those in or approaching the state of perfection, if they are to give away any property, to follow the counsel of perfection, which is not to give to relatives but to give to the poor. A postulant was in danger of death. Could he have been admitted to the profession that is ~ermiffed to novices in danger of death.'? A plenary indulgence in the form of a jubilee is attached to the profession permitted to novices, and this profession also requires ad-mission by a higher superior, the superior of the novitiate house, or the delegate of either. This profession is restricted to novices and" 263 QUESTIONS AND ANSWERS Revidw [or Religious may not be granted to a postulant. However, canon law does not forbid professed religious, novices, and postulants to make private vows (c. 1307, §' 2). Such vows are most rgrely advisable for them, and should never be made without consulting a confessor who is prudent and sufficiently conversant with the habitual state of soul of. the subject. There would rarely be any reason for opposing a private vow by a postulant in danger of death. Therefore, the postu-lant in danger of death can be instructed that he may, make the vows of the institute completely of his own volition. There is no ad-mission in this case on the part of superiors, and the indulgence is not attached to this profession. The essential effect of the profession granted to novices is .attained, i. e., the greater oblation of oneself to God and the co.nsolation of the postulant. In this case also, the or-dinary formula of profession of the institute "is to be used but with-out any determination of time. The implicit duration of the vows is until the postulant zecovers his health. If he does, the vows cease; and he is in exactly the same state as if he had taken no vows what-soever. Cf. Wernz-Vidal, III,.De Reli~liosis, 258-59, note 71. m32-- Is it canon law or merely our own constitutions that forbid the assign-ment of any but exempla, r¥ religious to the novitiate house? Is it always possible to observe this prohibition? Can. 554, § 3, commands higher superiors to assign only ex-emplary religious to novitiate houses. The evident reason is the in-fluence that the lives of the professed.can exert on the novices. The sense of this law is that religious who are not exemplar.y must not be assigned for habitual residence to the house in which the novitiate is located. The code presumes that ,only the master and his assist-ants will reside in the novitiate itself. In clerical institutes the same prescription of the code extends t6 houses of study. Lay i~astitutes should be directed by the same principle with regard to the houses where the professed of temporary vows reside during studies. Every effort is to be made to observe this law, of the code, but it is quite often impossible in practice to send a refractory religi0us to any house except the novitiate house. The religious' at times has to be removed from contact with externs, and even more frequently he or she simply has to be sent to a very large community. Religious of this type can make life impossible for a smaller community. In cases ¯ of this nature, superiors are to strive tO observe the purpose of the law by preventing such religious from having a harmful influence. on the novices. ' 264 September, 1956 QUESTIONS AND ANSWERS 33 ¯ Must the nov;t;ate be located at the residence of the superior general or prov~ncla~? Neither canon law nor the practice of the Holy See in approv-ing constitutions demands that the novitiate be located at the resi-dence of the superior general or provincial. Article 88 of the Normae of 1901 contained the self-evident prescription that the novitiate wasoto be located at the place most suitable for the formation of the novices. The supervision of the higher superior can be more readily exercised when he resides at the novitiate, but the same purpose can and should be attained by more frequ.ent visits to the novitiate. --34--- Must we admit to the novlceship one who has been approved in the canonical examination of the local ordlnary~ and ~s it of" obligation that this examlnafi6n be made outside the clolster7 The canonical examination prescribed for institutes of women by can. 552 .is not admission to the noviceship or first temporary or perpetual~profession but a prerequisite for a licit admission. There-fore, a subject, who has been approved in this examination may be dismissed, excluded from further professions, or have her time of postulancy, noviceship, or temporary vows prolonged by the com-petent higher superior: The examination is to take place outside the cloister of both orders and congregations, but .any just or reason-able cause (c. 604, § 1) will suffice for holding the ~examination within the common cloister of congregations, i. e., institutes of simple vows." What is to be done ff in giving Holy Communion at the grille a Host hlls within the papal cloister of nuns? A priest may enter the cloister to pick up the Host, or a nun may pick up the Host with the paten, a clean piece of paper, or'her fingers And either consume it, if she has not already co'mmunicated, or give it to the priest. The place where the Host had fallen is after-wards to be washed by a nun, and the water is to be thrown into the sacrarium. Cf. Fanfani, De Religiosis, 460; J. O'Connell, The . Celebration of Mass, 242; De Amicis, Caerernoniale Parochorum, 181; De Herdt, Sacrae Liturgiae Praxis, II, n. 188. --36-- I asked a priest to say a votive Mass of the Annunciation of the Bless- 265 QUESTIONS AND ANSWERS Review for' Religious ed Virgln Mary. He told me he was not allowed to do so. What is the reason for this? Only the Masses for which permission is expressly given may be said as votive Masses of the Divine Persons, the Blessed Virgin, and the angels. This permission is verified when the Mass 'is listed as a votive Mass in the missal ~r when directions are given in the. Mass, usually after thi~ gradual, for saying it as a votive Mass. The votive Masses of the Blessed Mother universally permitted., are the five Masses of Our Lady for Saturdays according to the season, Immacu-late Conception, Seven Dolors, and Immaculate Heart. All the Masses of the Blessed Virgin in the Masses for Certain. Places may be used as votive Masses, except that of the Expectation of the Birth of Our Lord (December 18), but only in places where the festal Mass is permitted. Particular dioceses or religious institutes can also have indults to say some other Masses of the Blessed Virgin as votive Masses. A votive Mass may be said-in honor of any canon-ized saint whose name is inscribed in the Roman Martyrology, in its~approved supplements, or in tlhe calendar approved by the Holy See for any diocese, religious order, or congregation. Votive Masses may also be said for the various necessities contained in the second series of votive Masses of the missal. Cf. 3.O'Connell, "T'he Cele-bration of Mass, 68-73. --37m What is thb meaning of lay brother and la~/sister? When found, different classes of religious in the same instittite are commonly those of clerical religious and lay brothers, teaching brothers and lay brothers, choir nuns or sis~'ers and lay sisters. Lay brothers and lay sisters are sometimes called coadjutor, coadjutrix, auxiliary, and converse religious. The Latin n.ame for their class is conversi(ae). A lay brother or sister is not simply a. lay religious. All religious wo'men are lay religious, Since a lay religious is one not destined for, the priesthood. Lay brothers can be had in ~i male in-stitute in which all, the members are lay religious, e. g., in a congre-gation of teaching brothers, The class of lay brother and lay sister is distinguished ,by the following notes. There are two juridical classe's of members of distinct rights 'and obligations in the institute. The lay brother or sister is destined for domestic, manual, and tem-poral la.bors, while to the other class appertain the priestly ministry, teaching, nursing, and the formation of postulants, novices, and prbfessed. The lay brothers and sisters have no part in the govern-ment of the institute, which is reserved to the other class. Therefore, 266 September, 1956 QUESTIONS AND ANSWERS they cannot be voted for or appointed to any office; nor do they have a vote in any chaptbr, general, provincial, or local. In virtue of c. 526, lay sisters have a vote on prolonging the term of the ordinary confessor; but this is.not a matter of government. ~38~- We prolonged the temporary vows of a junior professed for three more years'. May we admit him to perpetual profession before the ex-plratlon of these three added years? By canon law both the postulancy and the noviceship may be prolonged but not longer than six months. This prolongation ma~ be made even if the duration of,the postulancy and noviceship is longer than the six months and the year prescribed by canon law. Some constitutions restrict prolongation, e. g., by forbidding an tension Of more than three months to a prescribed post~lancy of nine months or to a noviceship of two years. Canon law also per-mits a prolongation of temporary vows for' three years but forbids that the whole time of- any case of temporary profession, without an indu.lt from the Holy See, be more than six years. If an institute has five years of temporary vows, they are prol6ngable-only for a year; if six, they may be prolonged only by an indult from the Holy See. Prolongation of any of these probationary states is to be avoided as far as possible by a system of reports to the highe[ superior and the prompt instruction, counseling, and admonishing of the unsatis-factory subject. Prolongation is rarely found to be a satisfactory expedient except in a case such as that of health. A prolongation of any of these probationary states does not have to be made for the frill time permitted by law. Any of them may be prolonged for days, Weeks, months, and the temporary pro-fession for one or two years. ,Whether the prolongation has been made for the full time allowed or any lesser period, the competent higher superior may admit a subject who has proved himself satis- . factory before the expiration of such a period. --39m What ,is the difference between the canonical impediments that' make a noviceship ,invalid and those that render it merely illicit?. An impediment to the noviceship is a circumstance affecting a per.son that would make his novi'ceship either invalid. (diriment im-pediment) or merely illicit (merely prohibiting impediment). All religious' institutes are' obliged by the impediments of can.~ 542. Some 267 QUESTION~AND ANSWERS Review f~r" Religious institutes have additional impediments of their own constitutions. All laws of the code oblige immediately under sin. Their vio-lation is consequently a sin, at least, objectively. The common ef-fect of law is to produce a moral obligation. A law produces no other effect uialess this is certainly stated in the law. For example, ' some laws enact'a canonical penalty, such as an excommunication against a Catholic who attempts marriage before a non-Catholic minister (c. 2319, § 1, 1"). In the present inatter, a law produces only the common effect of a moral obligation when it is a merely prohibiting impediment. To be also a diriment impediment, the law must state certainly, either explicitly or implicitly, that it is an invalidating law. This i~ done explicitly by the phrases that the person is incapable of making a valid noviceship or ~afinot be validly admitted to the noviceship. Implicitly the same effect would be ex-pressed by stating that the circumstance was a diriment impediment or that no noviceship could exist because of the circumstance or by requiring a circumstance for a noviceship or a novice to exist. Invalidating ecclesiastical laws are-concerned only .with juridical acts. These are acts that effect the acquisition, change,~nd loss of rights and ol~ligafions, such as contracts, marriage, and religious pro-fession. It is impossible to invalidate a simple act of disobedience; but marriage, since it produces the rights and obligations of husband and wife, can be invalidated. Let us suppose that a religious pro-fession is invalidly made. The invalidating law does not and can-not annihilate the physical enyity of the act of l~rofession; nor can it annul the moral entity of the act, i. e., that the act was or was not knowingly and thus sinfully made contrary to law. However; the act of profession would otherwise have produced the rights and ob-ligations of the religious state. The' p.recise effect 0f the invalidating law is tO annul these rights and obligations. The one who made the profession is not a religious and h~i's none of the rights and obliga-tions of a religious. The juridical effect of a valid noviceship is to make the subject capable under this" aspect of a valid religious pro-fession; a diriment impediment not dispensed annuls this capability. Inculpable ignorance excuses from the sin but not from the invali-dating effect of a Violation of such laws. Ignorance would excuse even from the invalidity of a particular law when such a law states that ignorance has this effect (c. 16, § 1). None of the invalidating laws on the religious state admit ignorance as an excuse from the invalidating effect. ¯Religious should faithfully observe all the laws of their institute 268 $eptember, 1956 QUESTIONS AND ANSWERS and especially of the Church, but the invalidating laws are to be even more carefully studied and most strict~ly observed.Very serious consequences can arise from negligence in this matter, since the in-validating laws on the religious state can quite readily cause a chain of invalidity in the institute; For example, an invalid noviceship makes all subsequent professions invalid, and a house not validly designated as a novitiate house renders all noviceships in that house invalid. These possible cases could be multiplied, and all possible cases appear to have been verified in fact. The care for the observance of. invalidating laws on the religious state rarely falls on subjects or local superiors. It.is the master of novices, higher superiors and' their councilors, and the general and provincial secretary who must take care of the observance of such laws. They should know enough canon law to recognize or at least suspect an invalidating law and they must seek competent advice in any doubtful matter. ~0-- Poverty is a constant, iproblem in our institute. The principal difficul-ties are the use of money.wlthout permission, the very frequent request to use all or part of cjiffs, the obtaining of personal necessities, practlca~ly always of better quality, from seculars, and the obtaining of money from seculars for special purposes, which appear very extraordinary to the other religious. The last two are often solicited, directly or indirectly, by the rel[glous. It is hum[llatlng to realize that this is being done, and es-pecially the last two practices cause difficulties, discontent, and 9radua| loss of observance in quite a few other religious. I am sure that, with the possible exceptlbn of rare and accidental cases, local superiors are cjen~ erous. Are there any law~. that we should add to our constitutions to strengthen the observance of poverty? The principles with regard to such practices and even thespecific practices themselves have often been treated in the REVIEW FOR RE-LIGIOUS. It is a delusion to believe that new or added laws neces-sarily effect a renewed spiritual life. Defective laws,should b~ cor-rected; but the laws of the institute in question, as of so many others that are faced by the same problem, are not defective. The precise difficulty of many religious is that they confine their understanding and practice of poverty to the mere obligation of the vow and .of law. Superiors are to insist on the observance of both the vow\ and the laws on poverty; they are to. remember that it is easier to prevent than to eliminate abuses; and by apt ~nstruction and individual guid-ance they are to strive.to rfiake their subjects realize the purpose of poverty, without which poverty in many cases will be a matter of, 269 QUESTIONS AND ANSWERS Reoieu~ for Religious ;'what I~can get away with." The purpose of the religious life is the perfection of divine charity, and the primary purpose of the three vows of religion is to remove the chief obstacles that impede the soul from complete,love of God. The princilSal purpose therefore of tt~e vow of poverty is not mere external observance but a detach-ment from external goods that will lead to an increased love of God. Detachment here is the habitual interior state by which one uses, requests, and desires ma'terial things, not for themselves, but only in-sofar as they are necessary or useful for personal sanctification, prog-ress in that sanctification, and work. Permission is a help to the at-tainment of deta~chment, but no assurance of its acquisition. Per- .mission is highly compatible with attachment to the object permitted. It should be axiomatic that religious pove~rty is efficacious only to the degree that it effects detachment. If a religious iS not striving for detachment, poverty is contributing very little to his religious life. This purpose of povery is not commanded under sin; but a religious is grievously deceived if he does not realize that his sanctification, even after profession, is placed principally in matters of counsel. Religious poverty consequently is real and effective only in the degree that it is increasing love of God, detachment from material' things, and the ~ correlative virtues of trust in divine providence, patience, meekness, humility, and the spirit of mortification. A candidate applied for admission~ who had evidently been conceived before the marr[acje of his parents, but the parents married in the C~hurch before his birth. Is he lecjitlmat~? A legitimate child is one either conceived or born of a valid or a putative marriage (c. 1114). It is therefore not necessary that a Child be both conceived and born of such a ¯marriage, but either con-ception or birth is sufficient. This child was born of a valid mar-riage and is consequently legitimate. ¯ If'will be clearer to put the present question in the form of'a case with fictitious names. Irwin, a Gatholic, attemp÷ed marFiacje with an Episcppalian, before an Episcopalian minister. A daughter, Jane, was born to the couple a year later. The marrlacje was ne~;er ¢onvalidated in the Gathloi¢ Church. 'Irwin has always been certain ofthe invalidity" of his marriacje, but Irma has never had a doub~ about its validity. -Jane has olways been a C~athollc and wishes to enter relicjion. Is she lecjitim~te? 270 " September, 1956 QUESTIONS AND ANSWERS A child is legitimate if conceived or born °either from a valid or from a putative marriage. A putative marriage is an invalid mar-riage, but at the time of the celebration at least one of the parties believed'the marriage valid. It is sufficient that a non-Catholic party be the one in good faith. (Cf. Vlaming-Bender, Praelectiones Iuris Matrimonii, 45-46; Woywood-Smith, A Practical Commentary, I, 646.) This good faith required in at least one of the parties means that such a party at the time of the celebration either had no doubt about the validity; or, if there was such a doubt, it was proportion-ately investigated. If such anlnvestigation was neglected, the party was not in good faith. The marriage remains putative until both parties are certain of its invalidity. A child either conceived or both while the marriage is putative is legitimate and remains so forever, even though later both parties become certain of the invalidity. A putative marriage can occur, when the invalidating .cause is el}her a defect of consent or a diriment impediment not dispensed. On January 26, 1949, the Code Commission gave an au.thentic inter-- pretation, whose sense is that a .marriage attempted completely with-out canonical form cannot be puta, tive if at least one of the parties is held to c~nonical form. Canonical form consists in the presence of a competent priest and at least two witnesses. As a Catholic, Irwin was held to canonical form; and his marriage with'Irma before an Episcopalian minister was attempted completely without ~canoniCal form. Therefore, the marriage cannot be putative; and Jane is iilegitimate. --43m Does the impediment of a religious profession effect one ~vho left after profe~slon and later wishes to be readmiffed to the, same institute? This diriment impediment of can. 542, 1 °, reads: "Those who ~ire or were bound by religious profession." The language of the canon is absolute and i.s to be understood absolutely. The impediment )herefore is verified in those who. are now bound or at any time in the past were bound by valid religious vows, sOlemn or simple, per-~ petual or temporary, iri the same or a different institute, whet,her an order or a pontifical or diocesan congregation. The iNpediment does not affect , those who were merely novices or postulants in any re, ligious institute, nor novices who were admitted to profession in dan-ger of death, nor finally anyone who was a member of a society of common life without public vows or of a secular institute. How-ever, m~iny institutes have a merely, prohibitive impediment of their own constitutions with regard to.those whd were novices or pos~u~- 271 QUESTIONS AND ANSWERS lants in another, religious institute, which some extend also to those who had been nox;ices or postulants in the same religious institute. The impediment is dispensable. Greater care is to be exercised in this case to secure assurance of a religious vocation. The departure from ,,another institute is, generally speaking, a strong argument against the presence of a religious vocation. The petition should give the circumstances and reasons for the departure, i. e., the name of the 6ther institute, of what vows the candidate was professed, how long, and whether the departure was voluntary or by exclusion at the end of temporary vows, by secularization, or dismissal. The reasons for the departure should be given truthfully arid completely. Should novices be separated from the postulants? Canon law does not command the separatioh of the novices and postulants. Constitutions of lay congregations approved by the Holy See after 1901 are based in great part on the Normae of 1901. Article 64 of these Normae prescribed such a separation when this could be conveniently accomplished. Some institutes have such a prescription in their constitutions, due either to the influence of the Nor.maeor to the fact that these institutes believe separation to be more conducive to the religious formation of both novices and postulants. What does canon law command about the place of postulancy? Can. 540, § 1, commands that the postulancy be made in the novitiate ,house or in another house of the institute where the religious discipline prescribed by the constitutions is faithfully observed. The canon does not forbid the distribution of the postulants in many houses of the institute nor the repeated transfer of a postulant from one house to another. Experience, however, 'more than fully dem-onstrates that it is far more preferable for the postulancy to be made , in the novitiate house. It can be taken as a thorotighly sound and general practical principle that the effect o,f separation from the master of novices or postulants is little instruction 6r formation in the religious li~e. A small number of congregations have wisely pre-scrib, ed that the postulants must spend two complete months in the novitiate house before their entrance into the noviceship when the earlier part of the postulancy has been made outside the novitiate house. 272 (Material for this department should ,be sent to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs~ Indiana.) THE MIND OF THE CHURCH IN THE FORMATION OF SISTERS. Se-lectlbns from Addresses Given durln9 the Six Regional Conferences and the First National Meeting of the Sister Formation Conference, 19S4-19SS. Pp. 282. Fordham University Press, New York. 19S6. $3.00 This book is another milestone in the Sister Formation move, menL The inspiration of the movement was the address of Plus XII at the first International Congress of Teaching Sisters in September, 1951. The Holy Father dxhorted the ~ sisters to make all of their schools excellent, to make sure that the education of sister teach-ers corresponds in quality and academic degrees to that demanded by the state, and to adapt themselves to new conditions. "You," he added, "must serve the cause of Jesus Christ and of His Church as the world t~oday requires." The movement was inf~rmally laurlched at the Kansas City NCEA convention in 1952 when a ggoup of sisters was authorized .to survey the current status of sister education in the United States. ,The findings of the survey underscored three major problems of sister education: (!) the. needed time for sisters to complete a bachelor's degree program and state certification requirements beford entering the classroom, (2) the resources (financial and academic) necessary for this adeq

Issue 46.2 of the Review for Religious, March/April 1987. ; Modern Media and Comn~unity Vocation Directors and Sexuality Trends in Spirituality--1986 An Experience of Group Direction Volume 46 Number 2 March/April, 1987 Rl~v~l~w VOR RIz~,~c;~ous (ISSN 0034-639X), published every two months, is edited in collaboration with faculty members of St. Louis University's Department of Theological Studies. The editorial offices are located at 3601 Lindell Blvd., Room 428: St. Louis, MO 63108-3393. REvw.w RF~l_~c,~otJs is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO © 1987 by REv~.w ~:OR RV, t,~G~OtJS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription: U.S.A. $11.00 a year: $20.00 for two years¯ Other countries: add $4.00 per year (surface mail)¯ Airmail (Book Rate): $18.00 per year. For subscription orders or change of address, write: R~:viFzw vor~ R~:~Acaot~s: P.O. Box 6070; Duluth, MN 55806. Daniel F.X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Editor Associate Editor Review Editor Contributing Editor Assistant Editor March/April, 1987 Volume 46 Number 2 Manuscripts, books for review and correspondence with the edilor should be sent to REVIEW I.'OR R~:~.~taotls: Room 428; 3601 Lindell Blvd., St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave., Berkeley, CA 94709. Back issues and reprints should be ordered from R~:v~:w ~'ou RE~,W.~o~s: Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393, "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. A major portion of each issue is also available on cassette recordings as a service for the visually impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. The Fi st Stage tO"Union: The Active Night Of the .Senses Susan A. Muto Doctor Muto is Director of Duquesne's Institute of Formative Spirituality (Duquesne University; Pittsburgh, Pennsylvania 15282). St. John of the Cross' teaching in the first book of the Ascent of Mount Carmel presupposes that the sojourner has reached that stage in the spiritual life where he or she Js ready to advance beyond the beginnings of prayer and awaken to the deeper regions of divine intimacy. Thus he writes here for (advanced) beginners and persons already proficient in such virtues as detachment, humility and charity. The aim of Book One is threefold: to help an already well,formed self, one who has tasted certain pleasures and satisfactions, to unburden itself of worldly, inordinate attachments; to share the knowledge the saint has gathered through his own reading, experience, and direction as to how souls are to avoid spiritual obstacles; and to describe in concrete detail the way in which one can live in the freedom of spirit necessary, for divine union. It is wise at this point to read the poem, "One Dark Night," and return to it, for its moving images teach--more than abstract concepts can--how happy the soul is to pass through the nights of sense and spirit to union with its Beloved. In the Prologue to Book One the master says that his guides on this journey will be, above all, the desire for God, along with the background wisdom provided by Sacred Scripture and the doctrine of the Church. He immediately identifies two main obstacles to advancement, these being, in a phrase, inadequate direction and inadequate appraisal. Spiritual directors, 161 Review for Religious, March-April, 1987 lacking both sufficient knowledge and experience.of what is happening to the pilgrim soul may unwittingly encourage persons to continue in their old ways. Then, too, the person himself or herself may neither know how to nor want to advance. Even if the Lord comes, they are not willing to adapt themselves to his work. They resist the flow of grace or refuse to cooperate. Thus: God gives many souls the talent and grace for advancing, and should they desire to make the effort they would arrive at this high state. And so it is sad to see them continue in their lowly method of communion with God because they do not want or know how to advance, or because they receive no direction on breaking away from the methods of beginners (AMC, I, Prologue, 3/70).* Failing to understand that God is the author of this enlightenment, ill-prepared directors may urge persons, instead of advancing, to return to former ways of prayer or to make many general confessions. They do not realize that now is not the time for such activity: Indeed it is a period for leaving these persons alone in the pu~'gation God is working in them, a time to give comfort and encouragement that they may desire to endure this suffering as long as God wills, for until then, no remedy--whatever the soul does, or the confessor says--is adequate (AMC, I, Prologue, 5/71). Having said this, St. John begins in Chapters One and Two to explain the imagery of'the "night" that will guide both him and the soul. Early evening or twilight marks the point of departure, the time of purgation, for the soul will experience deprivations of its appetites for worldly pleasure, possessiohs; powers. As one mortifies these, one is led deeper into the night--to the midnight hour of dense darkness where the only means of progress is faith, where intellect is deprived of its normal modes of knowing so that one may be made ready for the secret and intimate self-communications of God. The night eventually gives way to daybreak, to the dawn, which symbolizes the point of God's arrival, the time of love's illumination transformed into perfect union with the Lover: Thus these phases of the night encompass the threefold path of purgation, illumination, and union, not as something accomplished once and for all in linear fashion, but as an ongoing cycle of deprivation, restoration, and transformation. One discovers through the nights of sense and spirit that, as St. Teresa of Avila says, on this walk through life God alone suffices. No object of sense, no concept, image, or idea, can fulfill our infinite desire. The point of Chapter Three is to identify the first cause of this night as the "privation"~or deprivation of perverted desires or appetites. Perhaps The First Stage to Union this is St. John's way of explaining, as a necessary condition for.spiritual deepening, control of the pleasure principle. This control actually effects a rechanneling of vital energies so that they flow from and return to their transcendent source. We must go through this "night" in order to restore the equilibrium thrown off by excessive attachment to the gratifications afforded by our relations, sensually speaking, to persons, things and events. It is clear from the context of this chapter that St. John believes that all creation is good; nothing is evil in itself. Ideally we ought to proceed from the manifestations of God to God himself. In reality, due to the spiritual blindness imposed by our fallen condition, we cling frantically to these vital gratifications. By refusing to let them go, we disavow them. as pointers to their Creator. We tend to make them ultimate sources of pleasure or posses-sion. They become idols or ends in themselves. The result of not entering the night of sense deprivation is, therefore, an increase of formation igno-rance or forgetfulness of our true transcendent" nature--the dynamic that marks our most distinctive human quality. Hence, we need the "night" to reawaken our capacity to remember the Creator in our sense perception of creatures. That is to say, we must see through the visible to the invisible Reality. We are not to remain only on the surface of things but to behold in faith the depth dimension. By darkening the senses of hearing, seeing, smelling, tasting and touching, one is paradoxically free and empty of all things, even though one possesses them. In short: "Since the things of the world cannot enter the soul, they are not in themselves an encumbrance or harm to it; rather, it is the will and appetite dwelling within it that causes the damage" (AMC, 1, 3, 5/77). St. John now goes on, in effect, in Chapters Four and Five to suggest three steps to follow on this phase of the journey through the dark night to God. They are, in a word, remembrance, comparison and renunciation., In the first place, to be freed from this idle/idol illusion, one must strive to remember the right relation between creation and the Creator. Curiously enough, this re-membering has to do with dismembering, that is, of divesting ourselves of inordinate attachments to things as they are in themselves, as if they could be separated f~om their Creator. To dismember a thing as ultimate is to re-member it as dependent on God.Such detachment, while painful, helps one to appreciate things much more as manifestations of the goodness of God. By contrast, one who is clothed in these affections (versus dis-membered) will be "incapable of the enlightenment and dominating full-ness of God's pure and simple light, unless he rejects them" (AMC, I, 4, 1/77-78). Harsh as it may sound, St. John holds firm to his conviction that the light of divine union cannot be established in the soul until these (inordi-nate) affections are eradicated. A more positive way of making the point 164 / Review for Religious, March-April, 1987 might be to ~ay t~at when our idolizing ~lesire to take pleasure in and to possess things as such is mortified, we can appreciate them as they are in their pristine origin and beauty. We move in this way from a posture of violence and control to one of love and letting be, from an attitude of manipulation and calculation to one of compassion. A second helpful step at this stage of the journey is to set up a comparison between the finite, limited nature of things as distinct from the "how much more" of the infinite. For example, the Sea of Galilee compared to the sea of God's love is like a drop of water compared to the Pacific Ocean. Simi-larly, creatures, however beautiful, elegant and abundant they may be, com-pared to their Creator are as darkness compared to light, are as coarseness compared to grace, or ignorance compared to ability. Through this exercise in comparison, St. John introduces us to the Reality Principle, namely, he wants us to see things as they really are in their limited value and as pointers to the limitlessness of thei'r Lord. Via this comparison, we will be better able to break the tendency to make any "little beyond" into the "True Be~,ond"' and hence _to. r_is_k !nitiating a pseud.o-spirituality that invests in something finit~ the richness of the Infinite. Understanding this point of comparison enables us to read Chapter Four as a litany of praise to our Creator God: ¯ . . all the being of creatures compared with the infinite being of God is nothing . All the beauty of creatures compared with the infinite Beauty of God is supreme ugliness . All the grace and elegance of creatures compared with God's grace is utter coarseness and crudity. (AMC, l, 4, 4/79). Here St. John would agree fully with St. Paul that the wisdom of the world is mere foolishness in God's sight (1 Co 3:19). Clearly, the meaning of these statements does not intend for us to reject creaturely being, beauty, grace and ability as bad, but to place these attributes in their proper rela-tion to God. They will all pass away, but not his word. Creaturely qualities, no matter how rich, are ultimately poor in comparison to the Being, Beauty, Elegance and Wisdom of God. Our hope resides not in this or that momen-tary pleasure or possession but in God alone. If the first step out of illusion is to remember our nothingness without God, then the second step is to compare his eternal truth with whatever is temporal. The promise he makes to us is more trustworthy than any stopping place on the path of formation. Thus it is up to us to keep running the race to the end, which means not resting ultimately in anything but God, for, as St. Augustine has said so beautifully, our hearts are restless until they rest in him. Or, to again quote St. John: The First Stage to Union All the sovereignty and freedom of the world compared with the f~eedom and sovereignty of the Spirit of God is utter slavery, anguish, and cap-tivit3; . All the delights and satisfactions of the will in the things of the world in contrast to all the delight that is God is intense suffering, tor-ment and bitterness . All the wealth and, glory of creation compared with the wealth that is God is utter poverty and misery in the Lord's sight (AMC, I, 4, 6, 7/80). The third step, as suggested in Chapter Five, is the most radical, for St. John says that total renunciation is the condition par excellence for pure transformation. Here paradox prevails, Just as knowing is only possible in unknowing, so freedom of spirit or liberation is the result of detachment or renunciation. One must empty the appetite of all the natural and super-natural things which can be a hindrance to the journey to God. This kenotic experience does not happen once and for all but demands habitual effort in cooperation with the graces God is bestowing. The language here allows for no compromise: , The road and ascent to God, then, necessarily, demands a habitualeffort to renounce ~nd mortify the appetites; the sooner this mortification is achieved~ the sooner the soul re~ches the top. But until the appetiteff are eliminated, a person will not arrive, no matter how much virtue he practices. For he will fail to acquire perfect virtue, which lies in keeping the soul empty, naked and purified of every appetite (AMC, I, 5, 6/83). If we desire to climb the summit of the mount "in order to become an altar for the offering of a sacrifice of pure love and praise," we must strive to accomplish three.tasks, described through the following metaphors: first, we must "cast out strange gods," meaning that we have to let go of any affections and attachments that tend to alienate us from God; secondly, we must purify ourselves of their residue through habitual denial (saying no for the sake of a greater yes) and--for as often as we fail to do so-- through habitual, confident repentance (trusting that God's mercy responds with motherly tenderness to our misery); and, thirdly, we must take on a "change of garments," meaning that we must be clothed in a "new under-standing of God [through the removal of the understanding of the old man], and in a new love of God in God . " In this way, we move from igno-rance of who we really are toward acceptance of our being made in the form and likeness of God, of our being, as St. John puts it, "his worthy dwelling." The saint is one who says with every fiber of his or her being: "My God and my all!" One accepts this truth without flinching: "The only appetite God permits and wants in his dwelling place is the desire for the perfect fulfillment of his law and the carrying of his cross" (AMC, I, 5, 8/84). Having reflected on the meaning and demands of total renunciation and "166 / Review for Religious, March-April, 1987 the liberation it brings, St. John moves on in the next five chapters (Six through Ten) to analyze the harms the appetites engender in the soul. There are two main areas of harm, the one privative, the other positive. In general, unruly appetites deprive us of God's spirit. By our attachment to a created thing weoare less capable of soaring free to God. St. John relies for his reason-ing on the philosophical fact that two contraries cannot coexist in the same person. Therefore, "Since love of God and attachment to creatures are con-traries, they cannot coexist in the same will" (AMC, I, 6, 2/85). In biblical terms, rather than accept our privilege as children of God to eat at his table, we act like dogs who must eat the crumbs that fall to the floor. We refuse to rise from the "crumbs" of creatures to the uncreated Spirit of the Father. It stands to reason that "this uncreated fullness cannot find entry to a soul until this other hunger caused by the desires is expelled" (AMC, I, 6, 3/85). As to the second harm, which is positive, we must realize that numerous. impediments are wrought in the soul by inordinate appetites, the most obvious of these being that they weary, torment, darken, defile and weaken the true seeker. Our spiritual life suffers in the first place because these appe-tites weary and tire us to death. He compares them to restless, discontented children, who wear their mothers out trying to please them. Satisfied at one moment, they demand more satisfaction the next. The more one quiets their cravings, the more demanding they become. One feels increasingly agitated, disturbed, fatigued. Like the pulsion governing physical hunger or sexual need, so appetites in general are stirred to satisfy themselves endlessly. St. John makes this analogy: Just as a lover is wearied and depressed when on a longed-for day his oppor-tunity is frustrated, so is a man wearied and tired by all his appetites and their fulfillment, because the fulfillment only causes more hunger and empti-ness. An appetite, as they say, is like a fire that blazes up when wood is thrown on it, but necessarily dies out when the wood is consumed (AMC, I, 6, 6/87). Such desires make it impossible for us to live in the longing for God alone, for instead of him, weexpect them to satisfy us. It is as if we keep looking for heaven on earth. Thus we become ready victims of illusory promises of fulfillment. We give in to the pressures of consumerism. In both cases the sad reward is discontent, for we have turned unwittingly from God who alone can satisfy us. These inordinate appetites not only wear us-out, they also torment us. They gnaw at us mercilessly, as if we were bound by tight cords or tortured on a rack. The torment would be comparable to that which a person suffers who lies naked on thorns and nails; who is in pain; who knows no peace; who is always thirsty. In contrast to what happens to us when the cord of The First Stage to Union / 167 desires tightens around us, when the possessions we cling to desperately possess us, think of the liberation of the children of God. Consider the refreshing peace that is ours when we surrender our will to his. Instead of wasting our efforts, why don't we delight in the abundance of God? We should learn to see that this movement to~vard abundance is a departure from the pleasures of crea-tures, because the creature torments, while the Spirit of God refreshes'.' -Accordingly, God calls us through St. Matthew. as though he were to say: All you going about tormented, afflicted, and weighed down by your cares and appetites, depart from them, come to me and I will refresh you; and you will find the rest for your souls that the desires take away from you (Mt 11:28-29) (AMC, 1, 7, 4/88-89). Thirdly, these self-centered desires blind us. It is as if we are living behind a cloudy pane of glass that blocks out the bright sunshine. We see only a hazy image of things--not things as they really are. Due to this blindness, it is impossible for us to think clearly. It is as if the powers of our transcen-dent mind are dulled by the excessive demands of the vital or functional spheres. Both natural reason and supernatural wisdom are darkened. And when the intellect is obscured, the will becomes weak and the memory dis-ordered. The desire for const'an~ pleasure or sensual stimulation makes reflec-tive living a virtual impossibility. Things go from bad to worse because the intellect is incapable of receiving the illumination of God's wisdom; ttie will cannot embrace the pure love of God; and the memory lessens its capacity for the impression of the serenity of God's image upon it. Unless these blinding desires are mortified, one will not advance on the way of union. It stands to reason that if the~e unruly appetites lead a person, he or sh~ is bound to be blind to the'mind's appraisal powers. One reacts on impulse, without the help of a quiet attunement to the Christ form in the core of one's being. All that is released is the counterfeit form of con-cupiscence and pride. No amount of penance can overcome this darkness if one does not root out the source of the trouble, namelyl the blinding blockage of inordinate desires. They are like a ~ataract on the eye or specks of dust in°it. Until they are removed, they obstruct vision. One way or another, in this life or in the next, these appetites have to be chastised and corrected. They have to underg6 purgation before any steady progress in the spiritual life can take place. St. John laments this condition of forma-tion ignorance in language reminiscent of the prophets: Oh, if men but knew what a treasure of divine light this blindness caused by their affections and appetites deprives them of, and the number of mis-fortunes and evils these appetites occasion each day when left unmorti-fle!! . At every step we mistake evil for good and good for evil. 16~i / Review for Religious., March-April, 1987 This is peculiar to our nature. But what will happen if appetite is added to our natural darkness? . We have felt our way along the way as though blind, we have groped as if without eye,s, and our blindness has reached the point that we stumble along in broad daylight as though walk-ing in the dark (AMC, I, 8, 6, 7/91). Using even stronger language, St. John assures us that such blind desires stain ,and defile the soul, bringing it into bondage under the rule of the autarchic-pride form, and blackening the beauty of the christ form we are called to release. We are like someone who is stained by pitch or blacker than coal--and yet we are meant to be whiter than snow or milk. This is so because even the disordered soul remains in substantial union with God. It "possesses in its natural being the perfection that God bestowed when creating .it," even though in its rational being it is full of the defilement described here. We cannot grow in Christ-likeness until this defilement, is checked by formative detachment. The tragedy is that these inclinations keep us away from the peace God is drawing us toward in the life of union. incredible as it may sound: One inordinate appetite alone., suffices to make a soul so captive, dirty, and unsightly that,until the appetite is purified the soul is incapable of con-formity with God in union. This is true even though there may be no matter for mortal sin in the appetite. What thenwill b~.the ugliness of a soul entirely disordered in its passions and surrendered to its appetites? How far it will be from God and his purity (AMC, I, 9, 3/92-93). It follows that all three faculties of the soul are affected by this kind of attachment. Just as one bad spot spoils an entire garment, so intellect, memory, and will are defiled by disordered desires. . The end result is that such desires render us lukewarm, spiritually speaking. Appetites that go unmortified eventually sap the soul of the strength it needs to persevere in the practice of virtue. In this weakened state, ours is an on-again, off-again spirituality. We are usually overdependent on consolations and only sporadically attracted to steady discipline. Appetites, as it were, divide and conquer us, whereas asceticism unites our inner faculties and makes us stronger. Lacking this discipline, we feel scattered. Our faith is easily challenged. We may.be open targets for exalted schemes that promise salvation through a wide door, not a narrow gate. We would like to master God rather than allow him to master us. What matters most is not his will but our own interpretation of the easy way. Without purgation and ongoing appraisal of the direction of our spiritual life, self-gratification, not God, becomes our center. As far as St. John is concerned, this would be hell on earth. Instead of copcentrating on strength-ening our practice of virtue, all we care about is satisfying our desii~es, Little The First Stage to Union / 169 wonder, then, that they rob us of what we already have. Unmortified appe-tites result in killing our relationship with God. Because we did not put them gently but firmly to death first, they live on to kill us. For what difference does it make if we win the whole world and lose our soul? Having spelled out in vivid detail the privative and positive harms appe-tites can cause in the soul, St. John explains again in Chapters Eleven and Twelve what kinds of appetites are detrimental to the soul. To do so he distinguishes three kinds of appetites, moving from the least to the most detrimental, these being the natural ones, the "semivoluntary and the voluiatary. Natural movements, as, for example, an ear for and an attraction to good music, are of little or no hindrance to the attainment of union, provided we do not make them the center of our attention nor pass beyond the first stage of spontaneous affinity in which the rational will plays no part. Because we are a body-mind-spirit unity, because we are born with certain givens in the realm of temperament, disposition and talent, it is impossible to eradi-cate natural appetites in this life, and, were we to do so, it would most likely be deformative. TheSe movements go hand in hand with our creatureliness. One can be experiencing them in the sensitive part of one's being, as, for instance, a hunger pang, and yet be free of the desire for food at this moment, as, for instance, during a liturgy, in the rational part of one's being. These movements can even be stirring in a person who is experiencing an intense union of will in the prayer of quiet. These appetites may actually dwell in the sensory part of the soul, yet the superior part pays no attention to them, just as there can be foam on the ocean's surface and deep calm underneath the sea. One. may even feel certain sexual stirrings without in the least detract-ing from one's absorption in God in the center of one's being. As long as one pays no attention to them--rletting them buzz in and out like flies but not stopping to swat them--one need not be concerned about them. Such is not the case with the other appetites--~whether the less grave, which involve venial sin, or the most serious, which involve mortal sin. The trouble with natural movements, which are the least of them all, is that one can consent to them and be forthwith ~aught up in imperfections that are contrary to God's will. If one is to reach (he perfection of union with God through one's will and love, it is obvious that one must be freed from every appetite, howe~,er slight. One must have the strength and freedom to be able--in the face of temptation--to refuse consent. There is a difference between "ad~,ertence" Or "knowingly" falling into imperfections, and "inad-vertence" or falling without much knowledge or control of the matter. These are the semivoluntary sins because of which it is said that the just man will fall seven times a day and rise up again. Review for Religious, March-April, 1987 The real problem resides with the voluntary appetites. Anyone of these, even the most trifling, is sufficient to impede union. Especially problematic are the "habitual appetites," because scattered acts rooted in diverse desires are not such a hindrance. They are not a determine~l habit--yet ultimately the soul must be liberated of these too since they both proceed from and may lead to habitual imperfection. Habitual, voluntary imperfections that are not completely mortified not only stand in the way of divine union but also hinder spiritual prog~ress as such. St. John gives some examples of what he means by habitual imperfections (those deformed dispositions that prevent us from responding fully and freely to the call to love). ¯ . . the common habit of loquacity; a small attachment one never really desires to conquer, for example, to a person, to clothing, to a book or a cell, or to .the way food is prepared, and to other trifling conversa-tions . Any of these habitual imperfections, and attachment to them, causes as much harm to an individual as ,would the daily commission of many other imperfections (AMC, I, 11, 4/97). Harsh as it may sound, St. John will not compromise his conviction that such an attachment, however trifling it ma~, seem, will make it impossible in the long run for one to progress in perfection. Something as simple as insisting on the same place in a church pew, and compelling others to crawl over one, can hinder the spiritual flight the saint is talking about. The point is: It makes little difference whether a bird is tied by a thin thread or by a cord. For even if tied by thread, the bird will be prevented from taking off just as surely as if it were tied by cold--that is, it ~vill be impeded from flight as long as it does not break the thread . This is the lot of a man who is attached to something: no matter how much virtue he has he will not reach the freedom of divine union (AMC, I, 11, 4/97). In one text after another, St. John comes back to this issue. How regret-table that a soul laded like a rich vessel with the wealth of good deeds, spiritual exercisesand virtues never leaves port because one lacks the courage to break the rope of a little satisfaction, attachment or affection. God gives them the power to sever other stronger cords while they cling to some childish act or thing God ask~ them to overcome for love of him. Not only do they fail to advance; they even turn back for so ,mething that amounts to no more than a thread or a hair. And, "Everyone knows that not to go forward on this road is to turn back, and not to gain ground is to lose." The goal of union demands that we do not stop on the road, but that we continually mortify our appetites rather than indulge them. For how can a log of wood be transformed into the fire if a single degree of heat is lacking to its prepa- The First Stage to Union ration? Similarly, itis St. John's contention that the soul "will not be trans-formed in God even if it has only one imperfection." This is so because a person has only one will, and if this is encumbered or occupied by any-thing, it will not possess the freedom, solitude and purity requisite for divine transformation. Complementing these clarifications from Chapter Eleven are a few of his Sayings of Light and Love, for example, Saying 23--"He who does not allow his appetites to carry him.away will soar in his spirit as swiftly as the bird that lacks no feathers" (668). Returning to the topic of the kinds of harm the appetites can cause in the soul, St. John explains, in regard to privative evil or the loss of grace, that only the voluntary appetites whose object may involve mortal sin can do this~completely--that is, deprive the soul of grace in this life, and glory, the possession of God, in the next. The positive evils (weariness, torment, blindness, defilement, weakness) correspond in general to a turning toward creatures, just as the privative involve an aversion from God. Naturally, the degree of harm depends on whether the appetite leads to mortal or venial sin, whether it is voluntary or semivoluntary. The harm. caused by each appe-tite can be direct or indirect. For example, vainglory positively harms the soul in all the ways mentioned, but it most principally darkens and blinds it. The point to keep in mind is that all these evils together oppose the acts of virtue, which generate the contrary and corrective effect. For example, a virtuous act produces in one mildness, peace, comfort, light, purity, and strength; an inordinate appetite brings with it torment, fatigue, and so on. In short: "Through the practice of one virtue all the virtues grow, and similarly, through an increase in one vice, all the vices and their effects grow" (AMC, I, 12, 5/100). Don't we all know from experience (think of that overstuffed feeling after a too rich meal) that "the appetite when satisfied seems .sweet and, pleasant, but eventually the sour effect is felt." We cannot avoid this basic truth that if and when we allow ourselves to be carried away by our appetites, the bitter effect of losing our-selves in vitalistic feelings or functionalistic preoccupations is inevitable. Such is not the case with the natural, involuntary appetites. Though disturbances in this realm may seem to defile one, the actual resistance of them has the opposite effect. In this struggle one wins strength, purity and many other blessings, for as our Lord told St. Paul: "Virtue is made perfect in weakness" (2 Co 12:9). Since, in conclusion, it is the voluntary appetites that bring on all these evils--and even more--the chief concern of spiritual directors with their directees ought to be the "immediate mortification of every appe-tite." Nothing less than this emptiness-will liberate them. We come now to the famous Chapter Thirteen of Book One of the Ascent in which St. John delineates some counsels pertaining to the active night 179 / Review for Religious, March-April, 1987 of the senses or how one can conquer and overcome voluntary appetites. Though one is doing what one can, this very action is dependent on the "already-thereness" of God's grace, prompting one to enter this night and thereby come "quickly" to the passive way in which God accomplishes this work in us. What is this "abridged method" that leads us from~nothing to everything, from emptiness to fullness, from renunciation to liberation, from being bound to soaring free? It proceeds in a series of steps, which we shall summarize here. 'First and foremost comes the habitual desire to imitate Christ in all of one's deeds. Nothing is more important on the way of perfection than bring-ing our lives into conformity with his. This being with the Christ form implies the ongoing reading (lectio continua) of the Scriptures together with their more concentrated study (lectio divina). Knowing him through his words and actions, we can better emulate his attitudes in our own situation, thus drawing our entire existence more and more into union and communion with his. It follows that to succeed in this imitation, we need to calm down and by and large renounce sensory satisfactions severed from that which gives honor and glory to God. We cannot do this on basis of willpower alone; our motivation must emerge not from fear but from our love of the Lord who came to show us how we are to go through him to the Father. His one desire in life was to fulfill the Father's will, which "he called his meat and food" (Jn 4:34). What does this decision mean concretely? The key resides in the phrase "do not desire," and it means do not desire to hear, . look upon, act, take pleasure in anything that is unrelated to the service and glory of God. St. John would never be against enjoying good music, if we have an ear for it, of appreciating the beauty of art or nature, or in delivering or hearing a moving sermon. What bothers him is our tendency to stop at this literal level instead of going through and beyond it to the transliteral, sacred mystery. One cannot help but experience satisfaction in these sensory goods. The important directive is not to desire the gratifica-tion as such but to desire the God who gratifies. By this method, we leave the senses, as it were, in darkness and, from the spiritual point of view, "gain a great deal in a short time." Such vigilance, perhaps understood as purity or singleness of heart, leads to the tranquilizing or harmonizing of the natural passions of joy, hope, fear, and sorrow--four emotions that constitute the basis of the active purga-tion of the will by love in Book III, Chapter Sixteen ff, of the Ascent. Here it is sufficient to present a few maxims that represent a first formula for pacifying these passions while practicing many virtues. Note here as well that what we are pacifying is the passion for (inordinate attachment to) satis- The First Stage to Union / 17'3 factions that are self-centered; expectations that are willful; anxieties rooted in our search for security; and depressions due to lack of control, and not having things go our way. Only if we understand this can we understand and accept as wise these well-known maxims: Endeavor to be inclined always: not to the easiest, but to the most difficult; not to the most delightful, but to the harshest; not to the most gratifying, but to the less pleasant; not to what means rest for you, but to hard work; not to the consoling, but to the unconsoling; not to the most, but to the least; not to the highest and most precious, but to the lowest and most despised; not to wanting something, but to wanting nothing; do not go about looking for the best of temporal things, but for the worst, and desire to enter into complete nudity, emptiness and poverty in everything in the world (AMC, 'I, 13, 6/102-103). This passage may seem life-denying, slightly masochistic, to say noth-ing of the impossibility of reaching or doing, if we overlook the crucial phrase at the beginning, which says "Endeavor to be inclined always . " This is the same as saying "Strive," "Try," "Foster the inclination" to develop that "sixth sense" that guides our call to be a true follower of Christ, which implies inevitably to deny ourselves and to take up our cross for his sake. As witnesses to the Gospel, we ought to be ever more proficient in detecting what in us operates on basis of the pride form and what in us gives assent to the Christ form. For did he not choose the "narrow way" that was, by human standards, most diffic.u~lt, harshest, less pleasant? Did he not work so hard to accomplish our salvation that he had nowhere on which to rest his head? Was his agony not unconsoling? Was he not numbered among the least of men? Among the most despised? What did he want except to fulfill the will of the Father? If this is true, and if we want to walk with him, then we too must practice the poverty of spirit by which he emptied himself and became like a slave for our sake. Thus in these counsels, St. John is indicating concretely how we are to accomplish the imitation of Christ. With his help, we can learn to embrace them earnestly and overcome the aversion we may feel toward them. By entering into nothingness, we enter into nothing-butness--for nothing but God will satisfy the heart that loves him. Such a life practiced with order and discretion (for these mortifications are means toward union, not union itself), enable us to live in faithfulness to our unique call to discipleship. What is easiest and what is most difficult depends, of course, on who we "174 / Review for Religious, March-April, 1987 are. It may be easiest for a research scientist not to spend tedious hours in his laboratory looking for formulas that will benefit human health when he would rather be on the golf course. Hence, what is difficult and done for Christ is to maintain his place in the lab, putting his God-given gifts to work. For another, the most difficult.may be to overcome his shyness and meet colleagues on the golf course, thus tempering his workaholic ten-dency and relaxing so he may be a better servant for the Lord. These decisions are dependent on the appraisal powers of our transcendent mind and will, but behind this appraisal stands the basic counsel, "Endeavor to be inclined always" to imitate Christ and to be ready to do what is most consonant with our call to radical discipleship. This commitment will inevitably lead us through the narrow way of the night of the senses, for we will have to die to the old, unredeemed, fleshy pride form, the "pride of life," as St. John calls it, for this "concupiscence" reigns in the world, as separated from God, and gives rise to all the appe-tites. Toward this pride form, we are to try to act with contempt, speak with contempt, and think with contempt. Nothing short of this radical rejec-tion of pride will ready us for radical discipleship. This contemptuous no is for the sake of a greater yes. We are saying no to formation ignorance, to its remote cause which is the pride form, and to its proximate causes, such as the immersion in vitalism, the escape in functionalism, the evasion of interformative responsibility. In saying no to the pride form, we are taking the first necessary step to combating demonic seduction (the deception that we are in charge of our destiny) and growing strong in Christ for the greater struggle to come in the dark night, where our only guide is faith. These counsels are thus an essential preliminary for formation freedom. For only if we desire nothing can we allow God to give us all. In summary, to mortify "the concupiscence of the flesh" means to ceas~ allowing the vital dimension of the life form to be a substitute for the tran-scendent. It means the end of downward transcendence. To mortify "the concupiscence of the eyes" means to cease allowing the functional dimension to dominate our existence with its penchant for envious competition and ego control. It means the end of horizontal transcendence. And, ultimately, to mortify "the pride of life" means to root out the source of our trouble and to pursue upward transcendence, in which the vital and functional spheres become servants of the ascent to God. Such are St. John's basic instructions for climbing to the summit, "the high state of union." Now perhaps we can understand and absorb with relief his concluding counsels., for if we read them properly, they will tell us to desire nothing in order to allow God to give everything. Thus: The First Stage to Union / 175 To reach satisfaction in all desir~e its possession in nothing. To come to possess all desire the possession of nothing. To arrive at being all desire to be nothing. To come to the knowledge of all desire the knowledge of nothing. To come to the pleasure you have not you must go by a way in which you enjoy not. To come to the knowledge you have not you must go by a way in which you know not. To come to the possession you have not you must go by a way in which you possess not. To come to be what you are not you must go by a way in which you are not. When you turn toward something you cease to cast yourself upon the All. For to go from all to the All you must deny yourself of all in all. And when you come to the possession of the all you must possess it without wanting anything. Because if you desire to have something in all your treasure in God is not purely your all. In this nakedness the spirit finds its quietude and rest. For in coveting nothing nothing raises it up and nothing weighs it down, because it is in the center of its humiliiy. When it covets something in this very desire it is wearied. What St. John is saying in these remarkable verses is that one will reach satisfaction in all, possession of~all, being all one desires, only if one desires nothing but God. One will know much in the knowledge and remembrance that one is no-thing. One is a child of God, emerging from him and returning to him--not an object of one's own pleasure or satisfaction, but his child, with all the dignity that one is afforded thereby. Thus if we want a pleasure higher than any vital stimulation, if we want an understanding greater than any reason can conclude, if we want to possess more than any collection of material or spiritual goods can yield, if we want to be who we most deeply are, then we must follow this narrow way of 176 / Review for Religious, March-April, 1987 enjoying what we don't know, of understanding One who is incomprehen-sible, of possessing what we can never fully own--for the divine mystery will ~ilways escape our urge to master it. Indeed, to be who we are we must go by this way in which our pride form is not, in which we are increasingly naughted, in which it is noI longer we who live but Christ who lives in us. Every time we turn toward some thing, person, or event as ultimate or absolute, we turn away from the Lord of all. We cease to cast ourselves upon his mercy, forgiveness, love. To go from the all (God's gifts every-where) to the All (God himself), we must deny ourselves of the All (God), that is, the illusion that the All can be found in or contained in all. God is beyond every little idol we try to create. And even when we possess him, we must do so in a letting-be attitude, without wanting anything but him as he reveals himself. Because if we desire to have something, for example, more consolations or signs of his love, then our treasure in God is not purely or wholly in him as our all, but only in his consolations. The more we reflect on this message, the more we discover that only in this nakedness, this emptiness of spirit, can the soul find its rest. In coveting, in desiring, nothing but God's will, one experiences real tranquil-lity. Whether in adversity or prosperity, whether in consolation or desola-tion, nothing raises one up and nothing weighs one down. It is a blessed state to live in the center of one's humility, to walk graciously in the truth of who one is. Coveting something produces the opposite effect: weariness and torment. For nothing can bring to rest our restless soul save union with God--and it is toward this union that St. John fires our love with urgent longings. Book One closes with two short chapters, which really provide a transi-tion to Book Two. The.phrase St. John comments upon points to the main effect of the active night of sense, namely, "Fired w.ith love's urgent long-ings." The result of this initial purgation of the appetites is a more intense enkindling of another love: a better love, the love of God above all else. The motivation for giving up these attachments must be neither fear of punishment nor the presumption of merit but the freedom, based on faith and love, tb choose a higher good. "By finding his satisfaction and strength in this love, a man will have the courage and constancy to deny readily all other appetites" (AMC, I, 14, 2/105). Such love is not static, but dynamic; it is a longing love. Since the sensory appetites are always in a state of "craving," spiritual desires must be fired with other more "urgent longings." Lacking this transcendence,dynamic, the soul will not be able to overcome the yoke of absolutized vital impulses and functional ambi-tions (what St. John calls the "yoke of nature"); nor will one be able to enter the first night of sense, and certainly one will not have the courage The First Stage to Union / 17"/ to live in the darkness of all things--not by rejecting them as such but by denying the desire for them as if they could provide the fulfillment God alone can offer. St. John will deal with these matters more fully in upcoming Books on the active night of the spirit (which will discuss the purification of our spiritual faculties, intellect, memory and will by, respectively, faith, hope, and love). At least to have passed through the night of the mortification of the senses, the night in which the house of self-will is stilled, is itself a "sheer grace." God's grace, his always active love, has released us already from this prison. But because of our fallenness, "flesh" is still subject to the passions and unruly appetites. To be liberated from this bondage in a way that is unimpeded by its enemies (world, flesh and devil) is for the soul an unspeakably wonderful grace. To achieve this liberation to the full, one must, so to speak, leave the Egypt of sensory satisfaction and cross the desert of spiritual deprivation. When the house of willful appe-tites is quieted through the mortification of sensuality, then the soul is free to walk in genuine freedom, enjoying union with the Beloved. It is to this next phase of renunciation for the sake of greater liberation that one must now turn, keeping in mind this saying of St. John's: "If you purify your soul of attachment to and desire for things, you will understand them spiritually. If you deny your appetite for them, you will enjoy their truth, understanding what is certain in them" (Sayings o fLight andLove, 46/671). *All quotations can be found in references by paragraph and page number. Collected ~'orks of St. John of the Cross, translated by Kieran Kavanaugh, O.C.D. and Otilio Rodriguez, O.C.D., ICS Publications, Institute of Carmelite Studies, Washington, D.C. The Eucharist: Heart of Religious Community Susan Wood, S.C.L. Sister Susan Wood teaches theology at Saint Mary College (Leavenworth, Kansas 66048). This article is the fruit of her reflection in anticipation of her community's General Chapter last summer. As she writes, "Paradoxically, what may be most specific sometimes touches what is true universally." The daily celebration of the Eucharist is a focal point of our lives a source of our charity a fount of inspiration in our mission a sign and means of unity and nourishment. Constitution, #23 Today many sisters are asking whether we can continue to say that the Eucharist is a focal point of our lives. Quite simply, some say, for many of us our daily schedules prohibit a daily eucharistic celebration. Others question how the Eucharist can be expressive of unity in a situation where the worshipping community does not know one another. Still others wonder whether we should celebrate Eucharist at all if we find ourselves divided and still in need of reconciliation with one another. They remind us that Jesus said to leave our gift at the altar and be reconciled with our sister and brother before offering our gift. If we inquire further, we discover yet more serious roots of the current questioning of the place of the Eucharist in our religious lives. The Eucharist may appear to be a devotional practice which, while important, is somehow peripheral to other concerns which claim our energies. The real task that 178 The Eucharist: Heart of Community / 179 the question of the place of the Eucharist in our lives sets before us is the identification of what constitutes the center of our common life. Is our service of the poor our focal point? Is our common life? Does the inspiration for our religious adaptation and reform repose in fundamentally non-sacramental realities such as community, authority, Chapter enactments, the Constitution, our apostolates, our charism? Or can we say that our sacramental life is our center, and that all these important, but non-sacramental, aspects of our life are means rather than ends in themselves. That is, they are the means of extending and making concrete and specific the sacramental reality which first defines our life together. These pages cannot solve the problems of conflicting schedules; nor do they pretend to offer a complete theology of the Eucharist. They do propose, however, to examine some connections between the Eucharist and religious community. It is only after we grasp this connection that we will be equipped to address the more concrete questions concerning our daily eucharistic celebration. Religious Life: An Ecclesial Life The basis for the connection between the Eucharist and religious com-munity is, first, the relationship between religious life and the Church and, second, the close association between the sacraments of baptism and Eucharist. The first presupposition is that religious life is fundamentally ecclesial. More than simply a manner of living within the Church, religious life is directly oriented to the Church. This is evident within our own tradition when we recall St. Vincent de Paul's description of the Daughters of Charity as "daughters of the Church." The ecclesial character of religious consecra-tion is further evident in its sacramental foundation, baptism. In baptism we are incorporated into the body of Christ and his Church and our religious life is an attempt to live out the implications of our baptism, and thus this incorporation, in a radical way. As a radical living out of the baptismal commitment, religious life is equally a living out of our identity as ecclesial women. This theology appears in our Constitution where we state: As Christians united personally by baptism to Jesus Christ and to his body, the Church, the Sisters of Charity of Leavenworth . . . are women who view baptism as the most significant event in our lives and who have responded freely to the Divine call to express this consecration more fully by profession of the evangelical counsels of poverty, chastity and obedience lived in apostolic and communal love (Constitution, n. 3). The decree of the Second Vatican Council, Perfectae Caritatis, refers Review for Religious, March-April, 1987 to this ecclesial~orientation when it urges religious to "more and more live and think with the Church," and "dedicate themselves wholeheartedly to its mission (n. 6).'.' If our unity as a Church is the unity in the Spirit of the body of Christ, and if our identity as religious women is inseparable from 0u¢ identity as ecclesial women, then it follows that the source of our unity is radically identical with that of the Church. In other words, our unity is baptismal and eucharistic. From this close association between religious and ecclesial life, it follows that the relationship between the Eucharist and religious community will be analogous to that between the Eucharist and the Church. The Unity of Baptism and Eucharist The second theological presupposition is that baptism and Eucharist are intrinsically related. Consequently, if religious life is a radical living of the baptismal commitment, it is no less a eucharistically centered life. The Eucharist is not simply that which we receive when we come together as the Church. Nor is it primarily a celebration of who we are as a believing community. The Church does not exist prior to the Eucharist, but is formed and created by it. This may appear at first as paradoxical, for in a sense a minister and community are necessary for the celebration of the sacrament. One may also object that the Christian community is formed by baptism rather than the Eucharist. This, however, ~eparates the sacraments of initia-tion when they should instead be seen as a unity. Baptism is indeed incorpora-tion into the Church, but the culmination or fulfillment of the sacraments of initiation, and thus baptism, is the Eucharist. Initiation into the Church is incomplete without the reception of the Eucharist which is incorporation into the historical body of Christ sacramentally present in our world. This is evident in the rite of initiation in the Eastern Church where baptism, confir-mation and Eucharist are conferred within the same ceremony. Baptism and the Eucharist.are closely associated, first, because both are intrinsically related to Christ's Paschal Mystery. In the Eucharist we proclaim the death of the Lord until he comes (1 Co 11: 26). In the eucharistic sacrifice the victory and triumph of Christ are again made present (Sacrosanctum Concilium, I. 6). In baptism we are plunged into the Paschal Mystery of Christ, die with him to sin, are buried with him, and rise with him to a new life in Christ (Rm 6:4; Ep 2:6; Col 3:1; 2 Tm 2:11). Second, both baptism and the Eucharist are means of incorporation into the body of Christ. The text of 1 Co 12:12-13 makes this clear regarding baptism: Just as a human body, tho.ugh it is made up of many parts, is a single unit because all these parts, though many, make one body, so it is with Christ. The Eucharist: Heart of Community In the one Spirit we were all baptized, Jews as well as Greeks, slaves as well as citizens, and one Spirit was given to us all to drink. It is precisely as members of Christ's body that we share in his death and resurrection through baptism (Rm 6: 3-4). The Eucharist is a further means of participation in the body of Christ as is evident in 1 Co 10: 16-17: The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread. In the final analysis, therefore, we are incorporated in Christ by both baptism and the Eucharist, the principal reason why they are both considered sacraments of initiation. Initiation into the Church differs from initiation into human societies precisely because it is sacramental. This means not only that through the sign of the sacrament we are initiated into membership in the body of Christ, but that this union with Christ is really achieved now, and is itself a sign of the final eschatological union that all the blessed will share with Christ and with one another. The Eucharist is causative of the Church because the unity of the Church is not that of an aggregate of individuals, a collectivity which exists prior to or independently of Christ, but the unity of a body. In the Eucharist we are nourished by the body and blood of Jesus Christ, and, being vivified by that body, we become one. Consequently, the unity of the Church does not exist metaphysically prior to or apart from its union with and incorporation in Christ. To grasp this profound interconnection between the Church and the Eucharist requires that we think sacramentally rather than according to the categories of human societies and organizations. The temptation throughout history has been to pattern the Church according to the models of society current at the time--in our day the democratic model. The Mystery in which we are invited to participate transcends merely human structures. An example of the shift required in our perception is that while that which we eat is normally transformed into our own flesh and blood, in the sacrament we. are assimilated to Christ, not he to us. The unity of the Church is not a moral unit~, sustained by the good will and cooperation of those consenting to be united, but rather is the unity created on the initiative of Christ who offers us the New Covenant. The Ecclesial Dimension of the Eucharist We believe that sacraments are efficacious signs of God's grace. Therefore we believe that what is signed by the sacrament achieves its effect in us both Review for Religious, March-April, 1987 individually and communally. The sign of the Eucharist is our partaking of Christ's body, efficaciously signified by the bread and wine. Sacramental realism assures us that that which is both signed and effected is our union with Christ, and, as 1 Co 10 indicates~ our union with one another. In tradi-tional eucharistic theology this effect of the Eucharist has been- called the res tantum, and is none other than the unity of the ecclesial body, the Church. This unity is the union of the members with their head, Christ. Since the middle of the twelfth century, largely in response to the eucharistic controversy involving Berengarius, eucharistic theology has fre-quently concentrated on eucharistic realism. Great care has been exerted to emphasize the fact that Christ is really and truly present in the Eucharist. While this truth is of incomparabl~ worth within eucharistic theology, the care to correct a heretical eucharistic theology led to the neglect of the ecciesial dimension of the sacrament. A eucharistic piety that focuses too narrowly and exclusively on the real presence often misses the ecclesial signification of the sacrament, as well as its context within salvation history. The Eucharist in addition to and precisely because it is the sacramental presence of Christ within history is anamesis (remembrance) as well as antici-pation. As remembrance it is the representation of the sacrifice of Christ as well as the fulfillment of the typological prefigurations of Christ's sacrifice in the Old Testament. As anticipation it looks ahead to the final eschato-logical union of all the blessed with Christ at the end time. The final union of the members of Christ with their head is what St. Augustine called the "whole Christ." Thus the Eucharist is an instance of what theologians call "realized eschatology." That is, that which will be complete at the end time eschatologically is already present in a real, but incomplete form. We are really united with Christ now in the present time, but this union prefigures a complete union for which we work, pray, and wait. In a similar manner, we are really sacramentally united with one another, but our unity is still imperfect. Concrete Consequences of a Eucharistic Ecclesiology Once this is seen, certain corollaries become evident. First, the referent of the sacrament, that is, that which it signs, is both the Christ who died, rose and ascended to the Father as well as the eschatological union of all the blessed with Christ. Thus the sacrament effects this union in the present, but its ultimate referent transcends the present as it anticipates this final union. This means that the primary referent of the Eucharist is not the immanent worshipping community or exclusively the presence of the Christ within the community. The Eucharist is not a celebration of unity achieved apart from our union with Christ and prior.to the Eucharist, but effects The Eucharist: Heart of Community / 183 and anticipates that for which we hope as Christians--final, irrevocable union in Christ. This means that we do not wait until we experience perfect union before we approach the Eucharist. If a community stands in need of reconcilia-tion, it should indeed work so that it is in fact what it proclaims itself to be in word, namely, Christian community. However, just as we do not save ourselves but ask for salvific grace, so our reconciliation is not entirely our work but something worked within us by the grace of God with our cooper-ation. The Eucharist is not only a sign of unity, but effects unity and recon-ciliation; Secondly, the community which gathers for eucharistic worship is not required to be an intimate, homogeneous group. The universality of the kingdom of God, the body of Christ, indicates that those ecclesial communities which most accurately reflect the universal vocation to union with God may be the most diverse of groups, often anonymous, where faith in our common vocation transcends the diversity of races, nations and walks of life. This does not me.an that we should not work for a more ideal realization of como munity but rather that such an ideal should not become a prior condition of eucharistic worship. Third, although in the Eucharist we receive the sacramental presence of Christ, the primary focus of the sacrament is communal rather than indi-vidual. We approach the Eucharist as a Christian community who celebrates the great things the Lord has done for us in his life, death and rising. The Eucharist as anamesis, that is, remembrance, sacramental presence and pledge of our. future hope, reminds us that we are a people in the midst of the history of God's salvific plan for us. This communal and historical focus of the sacrament is the primary reason why communion services can never be an adequate substitute for the celebration of the Eucharist. These services, even under the best of circumstances, emphasize the individual's reception of the sacramental presence of Christ rather than the community's immersion in salvation history with its celebration of a past event sacramentally present, itself a sign of a future reality. The Eucharist is properly word and sacra, ment, the sacrament representing more than the presence of Christ's body and blood. It is also the presence of that sacrifice which renders that body and blood efficacious for our salvation. Objective vs. Subjective Meaning of the Eucharist One of the problems today is that we may~be confusing "meaning" with "meaningfulness." The first is an objective category while the second is s~ubjective. When we experience the liturgy as dull and lifeless, apparently divorced from the rest of our lives, we are tempted to say that it has "lost Review for Religious, March-April, 1987 meaning" for us. In this instance what we really mean is that it has ceased to be meaningful. The Eucharist obviously has not lost its objective meaning as the sacramental presence of Christ within human history, as the Christian community's remembrance and representation of Christ's salvific death and rising, as an efficacious sign of our future union in Christ. Our experience, therefore, is more of a statement about ourselves than about the objective meaning of what takes place at our eucharistic liturgy. It is a statement 6f our inability to consciously live and celebrate what we believe, of the incongruity between our life as a Christian community and what the Eucharist calls us to be as a community. Indeed, we may experience fragmentation, boredom and disunion but this experience is a call to recon-ciliation, a call to approach the altar once again so that that which we cele-brate liturgically may be integral with the whole of our life, a call to pray for a more lively faith. It is likewise a call to contribute our best efforts so that our liturgical prayer, through sign and symbol, awakens, fortifies and expresses our faith. Even though it is a mistake to confuse meaning with meaningfulness, we are not excused from the efforts necessary for good liturgical celebration, including personal prayer and reading of Scripture as well as the more proxi-mate preparations of celebrants, musicians and artists. Sacraments are signs, and signs are of their nature human, subject to expressing more or less adequately what they signify. The liturgical renewal enjoined by Vatican II calls for a more active participation on the part of the faithful so that the liturgy can be the "outstanding means by which the faithful can express ~n their love, and manifest to others, the mystery of Christ and the real nature of the true Church" (Sacrosanctum Concilium, n. 2). Within eucharistic theology there exists an objective and subjective di-mension of the sacrament. Traditionally this has been referred to as the opus operatum, the work effected by Christ, and the opus operantis. This latter term originally referred to the disposition of the celebrant. The dis-tinction between the two terms explained how a Mass celebrated by a priest in a state of serious sin was still valid although not spiritually fruitful for him. Recent writers have extended the meaning of opus operantis to refer to the cooperation with and active reception of grace by the believer. In the opus operatum, the objective element of the sacrament, we are assured that Christ is really present. In the second, the subjective element, we receive grace, and the sacrament is "fruitful" with our growth in faith, hope and charity. The question of meaning vs. meaningfulness can, in part, be expressed as the relation between the objective reality of the sacrament, the opus oper-atum, and the subjective disposition of the recipient, the opus operantisl The Eucharist: Heart of Community Our sacramental celebrations may appear arid when the ecclesial reality of the sacrament does not find expression in a renewed commitment to Christ and his Church. Some writers, including Karl Rahner, discuss the frequency of eucharistic celebration with reference to the opus operantis, saying that this frequency should be governed by the conditions which make it possible for us to receive the sacrament fruitfully, with conscious faith and the psychic energy necessary to enter subjectively into that which we celebrate objectively. Two extremes are to be avoided. First, within the context of the communal character of the Eucharist, it is obvious that it is not question of increasing grace by multiplying the number of eucharistic celebr.ations one attends. This not only emphasizes the individual rather than the com-munal nature of the Eucharist, but it also quantifies grace, distorting its primarily relational character. However, it is equally a mistake to expect each 0"f our eucharistic celebrations to be a peak religious experience. An excessive emphasis on our preparation and readiness for the Eucharist makes it our work rather than God's gift and action on. us. In the Eucharist we are invited once again to enter into the New Covenant. Within the vicissitudes of our life we need to be invited to this oft~en, perhaps even daily. The Lord's Prayer provides,us with the model for the dailiness of our eucharistic celebration for when we ask for our daily bread, this is no less than the Bread of Life. However, this emphasis on the ideal of a daily celebration need be neither slavish nor mechanistic. The essential is to realize that the Eucharist is truly the sacramental focal point of our reli-gious life together. Once this is realized and lived, the frequency of our eucharistic celebration will not be so much a question of legislation as that which is truly possible within our individual circumstances and the expression of who we are as ecclesial women. The relationship between Eucharist and religious community is parallel to the relationship between the Church and the Eucharist. Within ecclesiology today there are many theologies competing with a eucharistic ecclesiology. The search for relevance and liberation has prompted dialogue on what con-stitutes salvatio.n, whether it represents liberation from oppressive societal structures and/or whether it is more properly a release from the bondage of sin. Much of what is good within this discussion represents a healthy correction of the excessive individualism which has plagued us since the Enlightenment. An excessive emphasis on intra-worldly goals of this liberation is now being cort~ected within a broader vision of the drama of sin and grace in the world. That these same tensions are reflected in religious life is no accident since religious life is fundamentally ecclesial. In many ways a religious commu-nity is a microcosm of the larger Church. Within this perspective it is not "186 / Review for Religious, March-April, 1987 sufficient that we pray together, serve the poor and live a common life, We can do all these things without being a religious community. Although our charism is to serve the poor, our primary identity is not that of the social worker. Furthermore, there are times when the non-sacramental aspects of our life lead us away from our true identity as a religious community. For instance, we may become excessively work-orierited. While work for the kingdom is praiseworthy, a certain attitude distorts our work so that it becomes something which we undertake, initiate. Our events replace the Christ event. Communal efforts become our action rather than God's action on us, and the Eucharist becbmes a devotional practice rather than the most fundamental expression of the reality of our lives. The Eucharist is the heart of religious community because it is the histor-ical presence of the New Covenant which unites that community with its Lord. Our primary identity is to be a eucharistic community in union with Christ. Our service of others then flows as a consequence of what the Eucharist means--as a response of thankfulness for what the Lord has done for us, as the service modeled by. Christ at the Last Supper, as a means of facilitating the union of all in Christ. It is then that we can truly say that the Eucharist is the focal point of our lives. Good Friday, April 1, 1983 Gently running, delicate raindrops--spring rain as tears from the windows of my soul. The clear-paned pain allows me to glimpse the promise of life within the dry earth, within myself. Suffering and tears stir tender blossoms deep inside. They struggle to break through the crusty-hard shell, to lift themselves to the long-promised warmth of the loving Son. Sister Mary Therese Macys, S.S.C. 2601 W. Marquette Road Chicago, Illinois 60629 Learning from the Worldly Leo D. Davis, S.J. Father Davis, a member of the Jesuits' Oregon Province, presently resides in Italy, where he may be addressed: Via Spaventa, 4; 50129 Firenze,: Italy. "For the worldly are more astute than the other worldly in dealing with their own kind" (Lk 16:8). Desperate for American reading material while in a foreign country, ] dipped recently into one of the national best sellers of a few years .back, Peters and Waterman's In Search of Excellence: Lessons from America's Best-Run Companies (New York: Warner °Books, 1982). Though not ordi-narily a reader of business literature, I found the book absorbing, not as a study of American business success, but as an indication of why many religious institutes, including my own, fail specifically as organizations to reach their goals. Of course, we religious are not primarily in business: auxiliary to our main purposes we do run businesses. These auxiliary enter-prises, however, are not my concern in this article. Rather, I'm interested in how we organize and conduct ~urselves in spreading the Word of God and serving our neighbor. Can we learn from successful business con-cerns how to do this better? I I~ave it to the readers themselves to judge after considering Peters and Waterman's findings. The two studied sixty-two corporations in the fields of high tech-nology, consumer goods, services, industrial supplies, management and resources. They wanted to discover just what makes these firms leaders in their fields. They found that all agree on an eight point philosophy in doing business. Contr'~ry to what one might expect from business men out to make a 187 11~8 / Review for Religious, March-April, 1987 buck, the authors argue that hardheaded rationality is not enough to suc-ceed. International Telephone and Telegraph, for example, was managed in a rigidly national fashion, and failed. The war in Vietnam was largely run from the Pentagon by Robert McNamara's Ford Company technical "whiz kids," and we all know the outcome. Mere technique however sophisticated, won't do the trick. Planning, long and short range, is needed, but planning can often become an end in itself. Of three hundred twenty-five planning task forces studied, none had yet finished its task after three years of work. Task forces, the authors suggest, should be small, limited in time, volun-tary, and contain some senior staff. Their work should call for no addi-tional staff and produce a minimum of documentation. Follow-up on their recommendations should be swift. Paper shuffling among executives and back and forth between executives and managers can stifle all action. Analysis can lead to . paralysis. Gamesmanship and contention in committees replace action. As one executive commented, it is easier to develop a negative argument f~r doing nothing than to advance a constructive one which issues in action. The authors argue that major concerns should be dealt with one at a time. More than two objectives for a task force mean no objectives at all. There should be constant communication, constant keeping in touch with the realities and persons involved in decisions. Communications should be short and clear; the authors cite the famous practice of Procter and Gamble in restricting all memoranda to a single page. Chaotic action is preferable to no action at all. Experimentation and testing ideas in prac-tice is better than just talking about problems. Get people acting and they solve their problems, and come to believe in what they're doing. Close to the Customer As religious, we're not, as such, selling goods to customers, but we are dealing with people. What are the needs, tastes, preferences of those with whom we deal? Are we willing to put ourselves out for others? The successful companies know their clientele and go to great lengths to serve them. Thomas Watson of International Business Machines had a simple philosophy: We want to give the best customer service of any company in the world. He guaranteed answering any customer complaint in twenty-four hours. Caterpillar Tractors guarantees forty-eight hour service to any country of the world. Frito-Lay aims at a 99.5 percent rate of service in peddling their products; they will spend several hundred dollars to restock a remote store with thirty dollars worth of potato chips. But their reputa-tion for reliability in the end outweighs the short term costs. I'm reminded Learning from the Worldly of an old priest colleague of mine who was preaching to the coffee room audience on service; when a telephone call interrupted him, he told the caller to see him during office hours--and continued his harangue with no sense of incongruity. The Disney people realize what service means; sixteen-year old ticket takers at Disneyland are put through four eight-hour days of training just so they can take tickets with the Disney elan. McDonald's scores of billions of hamburgers are sold by insistence on cleanliness, efficient ser-vice, uniform quality and reliability. Burgers not sold ten minutes after cooking are thrown out; french fries, after seven minutes; and their cashiers are taught to have eye contact with the customers. The authors give an example of the extraordinary lengths to which some companies will go. When a woman complained about a foul-up with a discount air ticket, she wrote to the president of Delta Airlines. The president of the corporation himself met her at the airport and per-sonally presented her with a new ticket. All these companies stress quality. McDonald's, with seven thousand restaurants doing 2.5 billion dollars worth of business annually, tell their stockholders: Quality is the first word in McDonald's motto. Digital Com-puter's philosophy states: "Growth is not our principal goal. Our goal is to be a quality organization and'do a quality job, which means that we will be proud of our work and products for years to come. As we achieve quality, growth will come as a result." There's food for thought here for religious experiencing a decline in vocations. The lonely Maytag serviceman of the TV ads is a symbol of the company's guarantee of ten years' trouble-free operation of any machine. Hewlett-Packard is obsessed with quality; ask them about personnel, they talk quality; ask about sales, they talk quality; ask about management, they talk quality. The president of Heineken Beer says bluntly, "I consider a bad bottle of Heineken a personal insult to me." Until recently, the eighty-two-year-old founder of Marriott Hotels read every complaint card personally. Productivity Through People All members of an organization should be made aware that their best efforts are essential to success and that they will share in that success. Here again we religious in the ranks are not mere employees in the ministries of our institutes. In fact, many times we might be better off in some of America's best companies than at the hands of some religious superiors. One executive complained to the authors: People issues take up all my time. To them he was really saying that his business would be easy to run if it weren't for people. But corporations, like religious institutes, 190 / Review for Religious, March-April, 1987 are people. Those who work in them should be treated as adults and as partners, with dignity and respect. This doesn't mean that they be mollycoddled; they should be given reasonable and clear expectations, and practical autonomy to get the job done. In a study of school teachers, the authors point out it was found that when they held high expectations of their students, that alone was enough to cause an increase of twenty-five points in the students' IQ scores. Workers should understand what is being done and why. Peters and Waterman quote Admiral Zumwalt's method of reorganizing Navy prac-tices: What I tried hardest to do was ensure that every officer and sailor on the ship not only knew what we were about, not only why we were doing each tactical operation, however onerous, but also managed to understand enough about how it all fitted together so that they began to experience some of the fun and challenge that those of us in the top slot were having. 1 knew from experience the impact of treating sailors like the mature adults they were. Dedicated religious women and men deserve no less. Communication between superiors and ranks cannot be mere lip ser-vice, mere gimmicks, but must be a sincere effort to make all really part of the team. Sam Walton has built a company from eighteen to three hun-dred thirty stores, with sales rising from forty-five million dollars, to 1.6 billion dollars and the process made his family the richest in the United States. He always calls his employees "associates." "The key is to get out and hear what the associates have to say," he states. "It's terribly important for everyone to get involved." For him this is not lip service: one sleepless night he went down to the loading dock with four dozen donuts and talked to his "associates." He learned that they needed two more shower stalls in the wash room--and they got them. This is a sur-prising degree of concern in an executive running a 1.6 billion dollar com-pany. Again, when Thomas Watson first took over IBM, he was not out to shake up the company by wholesale transfers and firings, but to buff and polish those already in place so their performance would improve; his bone-deep belief, says his son, was respect for the individual. Peters and Waterman suggest some simple rules iia the treatment of workers: all important communication should be face to face; there should be opportunity for career education; there should be security in their posi-tions. Superiors should be accessible to all, their doors always open. Finally, there should be incentives. "A man wouldn't sell his life to Learning from the Worldly you, but he would give it to you for a piece of colored ribbon," says a war correspondent about soldiers in World War lI. The best corporations go to extraordinary lengths to reward good performance, creating oppor-tunities for showering pens, badges, buttons and medals on their people. At Mars Candy everyone on time for work during the week gets a ten percent bonus; IBM has a "gold circle" for top salespersons; Tupperware senior management spend thirty days a year at "jubilees" for outstanding performers; one company even puts gold stars on a public bulletin board after the names of those who don't miss work. Religious might well feel out of place in an atmosphere like this. Indeed, our vocation is not to look for rewards but to dedicate ourselves to the selfless service of God and neighbor. But superiors, on their side, should be aware of the value of incentives; nothing is more powerful than positive reinforcement. This, the authors advise, should be specific, tan-gible and frequent. They point to a model of motivation in a Procter and Gamble executive who, red in the face and vehement, told a Stanford University seminar: "Just because the product is toilet paper doesn't mean that Procter and Gamble doesn't make it a damn sight better than anyone else." The executive, he continues, is called to help fulfill the individ-ual's search to transcend himself or herself, to avoid isolation and the fear of helplessness, to give people a sense of being, in control of their des-tiny. High performance is based on intrinsic motivations: people must believe that a task is inherently worthwhile if they are to be committed to it. All this to sell toilet paper! Hands On, Value Driven Management The authors insist that the successful executive keeps in close touch not only with personnel but with the firm's essential business. Again Thomas Watson of IBM: "I believe the real difference between success and failure in a corporation can very often be traced to the question of how well the organization brings out the great energies and talents of its people . I firmly believe that any organization, in order to survive and achieve success, must have a sound set of beliefs on which it premises all its policies and actions. Next, I believe that the most important single factor in corporate success is faithful adherence to those beliefs. And, finally, I believe if an organization is to meet the challenge of a changing world, it must be prepared to change everything about itself except those beliefs . " The institutional leader is primarily an expert in the promotion and protection of values. The basic values: a belief in being the best; in the "" "109 / Review for Reiigious, March-April, 1987 importance of the details of execution; in the importance of people as indi-viduals; in superior quality and service; in supporting innovation and tolerating failure. The effective leader must be a master of two ends of the spectrum--ideas at the highest level and actions at the most mundane levels of detail. The top performers create a broad, uplifting, shared: cul-ture, a coherent framework within which charged up people search for appropriate adaptations. The real leader does' not force others to submit and follow him by the sheer overwhelming magic of his personality. He is influential in inspiring and strengthening them; he arouses confidence. Success in instilling values appears to have little to do with charismatic personality. Rather it derives from obvious, sincere, sustained personal commitment to the values the leader seeks to implant, coupled with extraordinary persistence in reinforcing these values. Hewlett- Packard advises its executives to wander around, being approachable, accessible, listening, keeping people informed. Others advise: don't summon people to your office; go see them. Kill grimness with laughter; maintain an atmosphere of informality; encourage exuberance. Without such hands on management, it seems nothing much happens. Stick to the Knitting By this Peters and Waterman mean, "Remain with the business you know best." Organizations that do branch out but stick close to their orig-inal purpose outperform others. Successful companies enter only those businesses that build on, draw strength from, and enlarge some central area of competence. ITT began as an international telephone company, but the tools that it took to run a phone company in Chile didn't help much in the management of newly acquired Continental Baking and Sheraton Hotels. The result was that ITT had to sell off thirty-three busi-nesses. The lesson is never acquire a business you don't know how to run. Minnesota Mining and Manufacturing, makers of Scotch tape, make fifty thousand other products and introduce one hundred new ones each year, but all is built around its central coating-and~bonding technology. Procter and Gamble is good at soap, but Pringles' potato chips, machined to uniform size in a neat box, is an apparent failure from the standpoint of consumer taste. Simple.Form, Lean Staff The authors are passionate advocates of clear, simple structural organization so that everyone knows to which boss to report. Some staff gain power by keeping everything vague and unclear. Outlaws can use the lack of clarity to their own advantage and to the detriment of the whole. Learning from the Worldly / 193 With simple organization, fewer staff are needed at headquarters to make things work. Emerson Electric, with fifty-four thousand personnel, has one hundred in corporate headquarters; Dava Industries, with thirty-five thousand, has one hundred; Schlumberger, an oil service company with six billion dollars worth of business annually, has ninety cprporate staff. The Society of Jesus in its headquarters in Rome has ninety-five on the corporate staff for only 25,500 personnel. The story goes around Jesuit circles that at one time our largest province had more departmental provincials than first year novices. "Less is more" in corporate manage-hment, say Peters and Waterman. Simultaneous Loose-Tight Properties By this the authors mean fostering a climate in which there is dedica-tion to the central values of the company combined with tolerance for all employees who accept these values. The central values must be carefully fostered and protected, yet autonomy, entrepreneurship and innovation should flourish among the rank and file. The discipline of shared values provides the framework for all the rest. It gives people confidence to exper-iment stemming from stable expectations of what really counts. Too much overbearing discipline kills autonomy but the discipline of shared values encourages innovation. Rules should reinforce positive traits and not just discourage negative ones. The company should offer meaning, provide guiding belief, create a sense of excitement, a sense of being part of the best, a sense of producing something of quality that is valued. Basic .values should be set in concrete, and executed by attention to mundane, nitty-gritty details. Every hour, everyday is an opportunity to act in sup-port of overarching themes. A lively sense of realism enforces tight disci-pline; the attention to the desires and needs of the clientele is the most stringent means of self-discipline. Autonomy and Entrepreneurship Tight discipline and preservation of basic values should not interfere with a stress on innovation, and a tolerance of failure for those who fail in the pursuit of innovation. Some companies support "skunk works" where the talented mavericks of the business brainstorm and experiment. All of this must be coupled with constant communication and the dogged persistence of innovators to put their ideas across. Interestingly enough, physical proximity is vital in this communica-tion. The authors point out that people working thirty feet apart meet each other only eight to nine percent of the time, while those working only fif-teen feet apart meet twenty-five percent of the time. They maintain that 194 / Roview for Religious, March-April, 1987 the best companies do their work in large, self-contained, campus-like headquarters outside the city. What does all this add up to? What I've tried to say in a modern idiom and detail drawn from actual studies is only what St. Paul told his Corinthians: "You know (do you not?) that at sports all the runners run the race, though only one wins the prize. Like them, run to win! But every athlete goes into strict training. They do it to win a fading wreath; we, a wreath that never fades" (1 Co 9:24-25). The "Active-Contemplative" Problem in Religious Life by David M. Knight Price: $.75 per copy, plus postage. Add ress: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Modern Media and the Religious Sense of Community Matthias Neuman, O.S.B. Father Neuman is well known to our readers. His last article in these pages was entitled "Personality and Religious Adjustments in Older Candidates" (May/June, 1986). Father Neuman continues to teach at St. Meinrad Seminary; St.Meinrad, Indiana 47577. Back in the sixth century St. Benedict, in his Rule, included a short chap-ter on "The Proper Amount of Drink." To modem ears some of its sug-gestions may seem mildly humorous, yet in context a radical practicality pervades the .thought of this monastic genius. We read that monks should not drink wine at all, but since the monks of our day cannot be convinced of this, let us at least agree to drink mod-erately and not to the point of excess, for wine makes even the ffise to go astray.' Were this same St. Benedict composing a rule for a religious order of the late twentieth century it is quite likely he would feel the need to insert a chapter on "The Proper Amount of Watching Television" with similar suggestions and pleas .for moderation. For few would be the reli-gious men and women today who would agree that they should avoid all television. This article treats some of the background issues which would lead to that hypothetical modern chapter on the proper amount of television. Actually the topic goes far beyond television to include all manner of modem electronic media: radio, stereo systems, cassette players, tele-phones, VCRs and, most recently, computers (can spiritual video games be far behind'?). What religious house is there that has not felt the inva- 195 Review for Religious, March-April, 1987 sion of this technology? What communities today do not admit into for-mation programs young people shaped by a high-intensity media culture? The electronic media have, for better or worse, become part of the ethos of life in twentieth-century America. My basic premise suggests that the presence of these media has influ-enced the communal shape of religious community life far more drastically than we may initially surmise. Surely the use of such media affect common schedules (viewing a late "Special" on some current event) and budgets ("Our office must have a computer!"). Beyond these surface impacts the involvement with media slowly but surely has shifted our very sense of what community means and how we associate as social persons. To media theorists one of the major human effects of all cultural media, and particularly electronic media, is to create a very specific and delimited realization of "being together," a style of how people gather and interact.'- For example, television gathers people physically, but focuses their communal attention outwardly and away from the people around them. Relentlessly sustained participation in such media experi-ences will alter slowly the way one interacts and responds in all situa-tions. Television creates an instant community which passively watches. As an interesting sidelight, when television first began to be widely commercial in the 1950s the leading American theorist on communica-tions flatly predicted that it would never be a success because "people would have to sit in a dark room and ignore each other." One might wonder how far that attitude has affected our religious sense of com-munity? Other entertainment media besides television reinforce this psy-chological separation or distancing from one's immediate surroundings and relationships. Cassettes and stereos supply individual, isolated encoun-ters with music and detached thoughts. Now with portable stereo and ear-phones we can eat, recreate, shop or work, and clearly advertise that we wish no personal contact with anyone immediately around us. The tele-phone brings instant contact over worldwide distances; we start to belong to a global network embracing an incredibly wide range of personal connections. Without our being that aware, these daily immersions into media experience adjust our expectations of personal relationships. In par-ticular they change the way we are involved with the people immediately around us. The previous issue is a critical one for vowed religious who have a spiritual stake in the meaning and practice of community life. According to the Church's law, participation in community is essential for one to be considered a religious by the Church;3 in contemporary theology the for- Modern Media and Community mation of authentic community is praised as a preeminent goal of Chris-tian life and ministry; and in many modern forms of spirituality the very notion of community inclines toward the realizing of the Trinitarian mys-tery of God.4 But with the arrival of the electronic community we had better stop and take a careful look at what precise actions are implied in the linguistic usage of "community jargon." Under the surface we may find a clash of world views taking place, a clash that undermines real com-munity, an undermining that gnaws away in the midst of people busily doing their daily work, living their lives, and talking incessantly about community as an important aspect of their lives. A brief comparison of these contrasting world views of community might focus our reflections. The ancient notion of "religious" com-munity, as traditionally used of the Church as a whole or of particular vowed communities, rested on a conviction of human solidarity borrowed from the goals, structures and attitudes of a close-knit, agrarian, craft-based or familial society. Community here meant the composite of ways that people lived, worked, prayed and played together. The goal of such sustained daily interaction was communal solidarity, mutual commitment, the sharing of hopes and values in a communality of life. The structures which embedded those goals aimed at a slow, patient, day-by-day, elbow-by- elbow building up of emotional bonds and support systems. Just as one learned to love in familially-arranged marriages, so one learned to be a member of a vowed community by the shaping of common intentions formed through daily work and prayer. These community goals and struc-tures depended on social routines of living that stressed the physical prox-imity and sharing of participants over the long haul of life. This religious vision of community was a prize to be won through sustained work and prayer. The concluding words of the Prologue to the Rule of St. Benedict exemplify perfectly this ancient vision: Therefore we intend to establish a school for the Lord's service. In draw-ing up its regu!ations, we hope to set down nothing harsh, nothing bur-densome. The good of all concerned, however, may prompt us to a little strictness in order to amend faults and to s~ifeguard love. Do not be daunted immed!.ately by fear and run away from the road that leads to salvation. It is bound to be narrow at the outset. But as we progress in this way of life and in faith, we shall run on the path of God's commandments, our hearts overflowing with the inexpressible delight of love. Never swerving from his instructions, then, but faithfully observ-ing his teaching in the monastery until death, we shall through patience share in the sufferings of Christ that we may deserve also to share in his kingdom.5 1911 Review for Religious, March-April, 1987 How divergent appears the community of the electronic mindset! It presents instantaneous intentions drawn from anywhere in the world, and on any topic, from far bey6nd the gathered viewers, and its heightened visual intensity etches those intentions into the awareness of participants. Electronic media joins the viewers automatically to a national and world community. The communal intentions that bind us here are all given by what the media chooses to focus on and present. The solidarity of the elec-tronic community does not flow from a patient and lengthy building up of common intentions, but,from the impulsive response to instantaneously given themes. It is a fragile solidarity indeed. Its communality depends on intensity to maintain interest. (So it must deal with a topic ever more heatedly-~or find a new topic.) And media are powerfully effective! By themselves the media constitute a very real and engaging psychological support system. Any individual can retire to the privacy of his or. her room and by means of TV, radio or stereo be in touch with any particular psychological input (to soothe, to excite, to reinforce love, to wal,low in nostalgia). It is a support system that dispenses with flesh and blood people. It is instant electronic community, and is radically different from the older notion of religious community founded on agrarian, craft and familial social patterns. This latter style has been the traditional founda-tion of vowed religious community life in the Church, but it is being increasingly challenged by the newer media style. The critical point I wish to raise is this: if religi6us communities of today believe they can continue to stress and intend the older form of com-munity while allowing the ever-spreading presence and use of electronic media, they are sadly deceiving themselves. Houses in which many indi-viduals hold active ministerial positions in the Church and society must face the challenge more acutely; these people need bolstering in stronger doses. Their increased emotional drain begs for a multitude of psy-chological supports. Make no mistake! Electronic media constitute a pow-erful psychological support system, and by themselves they can under-mine the traditional ethos of familial religious community. The inherent reason that electronic media form such a strong psy-chological buttress lies in their ability to alter the fundamental shape of our sense perceiving. Lengthy exposure to media causes differences in the balancing of sight, hearing, touch and balance. Marshall McLuhan, the great pioneer of media theory, noted that electronic media create an instant sensorium, synthesizing sight, sound and touch simultaneously.~ The music video (MTV) is a perfect example of instantaneous multiple sensual involvement. Through this complex sensory input the perceiver's emotions "heat up" quickly; they can attain an intense level of inner Modern Media and Community involvement, and even psychologically remove the perceiver from the pressures of the present. If I happen to be dealing with some specific vexing problem and my feelings are.tired or conflictive, how smoothly a change comes from flipping on the TV or putting a favorite record on the stereo. These media generate an instant, sensual response and become a psychological support system in themselves. Many aspects of the traditional style of community life have already been affected by the intrusion of media into the daily life of religious houses. The structure and frequency of common recreation has altered sig-nificantly. I've heard many individuals either lament or factually describe the practical disappearance of large community-recreation sessions, the evening walks of many people, the diminishment of common reading rooms. In their place have appeared public television rooms, usually more than one to accommodate smokers and non-smokers (for men's houses) or Dan Rather or Tom Brokaw fans (for women's houses). In some communities the time of the evening news program has influenced the daily schedule of meals arid prayer, although the more recent advent of the video cassette has eliminated this temporary problem. The electronic media have subtly altered what people look for in rec-reation itself, that is, what we expect from and put into a period of recre-ation. In the older familial style, recreation was in part a kind of work, an effort to get to know the individuals of the community and to construct these common intentions that make a group into a true communitas. Russell Baker in his delightful autobiography, Growing Up, reminisced about his childhood evenings when the whole family would sit around the kitchen table for three hours or more, each working at some game, hobby or menial task and conversing about different aspects of their day and inter-ests. Such a scenario would be practically impossible for someone raised in today's media world; it would be the ultimate "bore." Although it is so much easier to watch television, maybe recreation for both families and religious communities needs to recapture some aspects of work and effort. Perhaps it's a modern area of life that demands a practi~:al asceticism. Maybe we should go back to ~the basics and see recreation not just as a time of personal leisure but also as a special moment for build-ing the common intentions with real people that will bond us to a particu-lar group. In the last several decades electronic media have frequently become an intrinsic part of the way some religious communities care for their elderly. Mothers with small children often refer to the television set as the "essential babysitter." The TV also gets used as companion an~ diversion for the infirm and bedridden. Has anyone ever wondered what 200 Review for~Religious, March-April, 1987 kind of psychological impact or shift in fantasy those old priests and sis-ters experience through their continual exposure (subjection) to game shows, soap operas and nighttime police stories? It's a thought worth pondering. In some cases those various media have even generated a new com-munity "official," like the custodian of the TV set or the curator of video movies. Their responsibilities are varied: get the TV guide from the Sunday paper before it disappears, tape the evening news for later rerun, moderate disputes about which programs will be watched, and so on. One final way that the media impinge on religious community life today may be in their subtle escalation of psychological depression. More than a few observers have suggested that depression is merging on becom-ing a national epidemic, the prototypical American social disease that eve-ryone seems to suffer from at one time or another. Depression results from a mixture of physical, psychological and social causes: weariness and exhaustion combine with discouragement that we have not met our expected goals within a social context that regularly fails to provide sus-taining or creative human relationships. All of these causes can be com-monly present in work-oriented, overly-structured and perfection-motivated religious houses. When someone senses the weariness and dis-couragement that keys the onset of depression, the easiest response is to plop in front of the TV set and watch "anything." It takes no effort at all. Paradoxically the unintended result may intensify those precise psy-chological and social roots of depression, the unreal expectations and the distance from people. Some psychologists have postulated a sharp link-age between TV addiction and habitual depression; the two feed each other in a vicious circle.7 Even though modern media present many difficulties, we could also point to effects which play a positive role: accurate information of world-wide import, entertainment of the highest artistic quality, and new, essen-tial ways of proclaiming the Christian message, as well as a very valid recreational dimension. St. Benedict probably would make the same kinds of concessions that he did about drinking wine. Certainly we ought to borrow his insights about moderation, as well as recognize that the media are probably here to stay in our contemporary houses. In the long run the challenge will be to discover a sense of com-munity living that binds together the older familial style of community with the newer style of spontaneous and heightened psychological interchange. Both possess strong values: the former, a powerful-sense of ptiysical togetherness in work and prayer, a set of common goals built up through repeated sharing, and the virtue of perseverance; the latter, an Modern Media and Community / 201 emphasis on the value of emotional support and a true recreational element in community. The merging of these two styles will affect all types of societal living today: the family, the social organization, the local parish, as well as the monastery. Unfortunately we have usually tended to oppose the different views in an either/or perspective. Without doubt the quality of community living has changed drastically in religious houses since those first telephones, radios and tele-vision sets were brought in. The wisdom of Benedict suggests that it's doubtful if the monks and sisters of our time can be convinced that these instruments are not good for them. So, at least, let us use them not to addiction, but to moderation. That's an incredible word of practical wisdom that resounds through the centuries! NOTES ' RB 1980: The Rule of Benedict. Edited by Timothy Fry, O.S.B., (Collegeville, MN: The Liturgical Press, 1981), p. 241. The quotation is from chapter 40, vv. 6-7. ' Margaret Miles, Image as Insight (Boston: Beacon Press, 1985), pp. 128-132, 148. 3 Canons 573, 602. Code of Canon Law (Washington, DC: Canon Law Society of America, 1983), pp. 219, 227. 4 Evelyn Eaton Whitehead and James Whitehead, Community of Faith: Models and S~t rRaBte 1gi9e8s0 f:o rT Dhee vReulolep ionfg S Ct.h Briesntieadni cCto, mppm. u1n6i5ti-e1s6 (7N.6e Mw aYrsohrakl:l SMecaLbuurhya nP,r Uesns,d 1e9r8s2ta).nd-ing Media: The Extensions of Man (New York: New American Library, 1964), pp. 57-67. See developments of these ideas by John Culkin, S.J., in McLuhan: Hot and Cool, edited by Gerald Emanuel Stem (New York: New American Library, 1967), pp. 49-57. -, 7 Jerry Mander, Four Arguments for the Elimination of Television (New York: Morr6w Quill, 1978). Also Marie Winn, The Plug-In Drug. (New York: Viking, 1977). Vocation Directors and Healthy Sexuality Sheila Murphy Dr. Murphy is a professor of psychology at Walsh College (2020 Easton St. N.W.; Canton, Ohio 44720) and is also Director of the Rogativa Center, an educational/ research facility, located on the campus, which serves the needs of women and men religious internationally. An earlier article, "Maximizing Human Potential," appeared in the issue of January/February, 1979. A vital concern to vocation directors is the healthy sexuality of the can-, didates they interview. Numerous workshops, articles, and lectures develop interviewing techniques, questions to ask, and areas to cover to facilitate directors' attempts to discover, during initial interviewing, the quality of candidates' sexuality integration. While these are all necessary and important, they represent only half of the story; the other half is the vocation director's own healthy sexuality and sexual integration. All persons are challenged to healthy sexual integration, and vocation directors, especially, must respond to this challenge because of the qual-ity and nature of their ministry. As initial gatekeepers of religious insti-tutions, their perceptions, judgments, and reactions regarding applicants determine whether of not, in many cases, candidates progress beyond expressing initial interest in a congregation or diocese. In this vital role, vocation directors need to be very clear about which interview issues are their own and which belong to the candidates. This is particularly essen-tial in the area of healthy sexuality. Healthy Sexuality--A Definition Healthy sexuality reflects the integration of the total person. Not a "separate" area of human development, sexuality is the total expression 202 Vocation Directors and Healthy Sexuality / 203 of an individual's social, intellectual, physical, and emotional develop-ment. In addition, the combination of these is also the individual's spirituality--the person's complete expression of who she or he is in rela-tionship to self, to others, and to God. Everything people do is sexual. Embodied as women or men, people express their femaleness or maleness in all aspects of their beings. As a ¯ female, for example, everything I do is sexual because I do everything as a woman; I do not function as an it, nor can I be a man. This simple yet relatively new concept was not part of the pre-Vatican theology or sociology in which most people were raised. On the contrary, most grew up in a time when sexuality was associated with genital behaviors, the epit-ome of which was heterosexual intercourse, and divorced from all other areas of human functioning. Within that limited perspective, the full gamut of interpersonal interaction, like self-disclosure, affection, and play-ful touching, were either dismissed as trivial or judged to be suspect behaviors employed as a prelude to the "real thing," i.e., genital inter-course. Also in ~this perception, people's social, emotional, and intellec-tual development were believed to be unrelated to their sexual integration. Such beliefs led to personality fragmentation, suggesting to people that they could compartmentalize their beings and their lives as if they were machines rather than vibrant, dynamic individuals. Because people are constantly emerging as persons, so, too, is their sexuality. Understandings of themselves that answered yesterday's questions may no longer be viable for today's. This all implies that a per-sonal understanding of sexuality is nbt a "one shot" insight to be devel-oped in adolescence (another myth perpetrated by the pre-Vatican II the-ology and sociology), but an ongoing struggle for authenticity. Vocation directors, like other religious, have been struggling for years to incorporate these newer understandings of self, sexuality, and spirituality into their religious lives and their ministries. A formidable task, this requires a rethinking and readapting of many teachings and beliefs that were entrenched in childhood and young-adult education. Fur-thermore, not all are in agreement regarding this concept; theologians, priests and religious continue to argue the place of sexuality in human development. As a personal and corporate enterprise, developing healthy sexuality is no easy task! Sexuality as a holistic concept suggests that the overall quality of people's lives is reflected in their interactions. If they are having difficul- .ties with their feelings, then these people will have difficulties with their sexuality. If intellectually confused or agitated, then they will be sexually and spirituhlly impeded. Feeling unaccepted by or alienated from their pri- 204 / Review for Religious, March-April, 1987 mary support congregation or diocese, these people will suffer other rela-tional and spiritual problems as well. Hazards of Vocation Ministry Vocatipn ministry is uniquely demanding, and recent reports and research on vocation directors indicate the importance of personal and sexual integration. Perhaps one of the most telling findings is th~ fact that the attrition rate from the ministry on the part of vocation directors exceeds sixty percent. They leave the ministry altogether either while still functioning as directors or shortly after terminating their positions. This certainly underscores the intensity and problems indigenous to this ministry. Another finding is the high rate of burnout reported by vocation directors. It is not uncommon for a vocation director to wear a variety of ministerial hats simultaneously. Many hold two or more jobs, each of which is reputed to be part-time but which, in fact, requires full-time involvement and energy. In addition to their vocation .ministry, many administrate diocesan offices (e.g., deaconate programs), function as parish pastors, or hold full-time teaching positions. They do many differ-ent things during the day, yet retire at night feeling exhausted and unfulfilled, both of which lead to apathy, resentment, and indifference-- all classic symptoms of burnout, the result of unmet personal needs. Some vocation directors report increased cynicism and hostility ~oward the people they serve. What they initially entered into with enthu-siasm and optimism has become fraught with boredom and drudgery. Another manifestation of burnout, this frequently translates into intropunitive aggression whereby some vocation directors gain an average of ten to thirty pounds a year; others convert their cynicism into increased alcohol and drug consumption. A frequent complaint of vocation directors is the pain of alienation they experience from the very groups they represent. Erratic s~hedules, travel, and workshop demands can preclude regular contact with their base group for prayers, meals, and recreation. Praying and eating alone can be lonely experiences, so vocation directoi's may seek support else-where. Sometimes they request a transfer to another community or diocese; sometimes they look outside their congregations for their primary support networks. In either case, they become increasingly disenchanted with their communities and .their work, all of which contributes to the high attrition rate reported above. Another source of alienation from base congregation and diocesan groups is the updated education most vocation directors receive. As fre- Vocation Directors and Healthy Sexuality / 205 quent participants in workshops, conferences, and regional meetings, voca-tion directors are exposed to the most recent theorizing and research in issues pertinent to religious life. They hear the latest on theological and psychological implications for richer ministerial actualization, and they are eager to implement these insights in their own communities. The base groups, not having been similarly exposed, are often confused over these "newfangled ideas" which seem to come as a shot in the dark. "After all," they reason, "this person is seldom with us. She or he is out and about, breezes in for a day or two, and expects us to change overnight without being an active member in the change process." Mutual recrimina-tions ensue; vocation directors perceive their base groups as closed to new ideas while base group members perceive vocation directors as free-wheeling individuals with their own cars, budgets, and schedules, and who enjoy the luxury of travel and trouble shooting. These conflicts play themselves out as a painful push-pull between the directors' pleas for inno-vation and the group members' refusal to budge. Vocation directors may then conclude that they can no longer, in honesty, represent their com-munities, which they have come to view as narrow-minded and static. Another source of personal frustration and community alienation for vocation directors is the intangibility of results in vocation ministry. Many congregations and seminaries stress the importance of quality candidates, yet when yearly evaluations roll around, actual "body count" seems to loom larger than quality control. Vocation directors have been known to invest enormous amounts of time and energy in candidates who, through such intense interaction, learn that ministry is not their authentic vocation. These individuals do not show up on "body count" charts, and vocation directors again find themselves trying to justify themselves as "really doing their jobs." Candidates who opt out of niinisterial pursuits have truly been ministered to. Yet how to account for such ministry is a dilemma faced by all vocation directors. ,~ Another problem reported by vocation directors is the feeling of "going crazy." Not unique to vocation directors, this symptom is fre-quently accompanied by the fragmentation experienced during normal, predictable, adult-development transitions. A person going through midlife transition while engaging in vocation ministry may feel that life has become too much to bear. Unable to differentiate ministerial issues from developmental issues, vocation directors can come to the premature and often erroneous conclusion that their work is the sole source of all their problems. Further compounding the situation is their perceived alien-ation from community, which leads vocation directors to believe that they cannot honestly voice their concerns to their brothers and sisters. 206 / Review for Religious, March-April, 1987 Taken together, these hazards can leave vocation directors feeling lonely and alone. Feeling alienafed, angry, and perhaps personally inade-quate, vocation directors are ripe for relational and sexual problems. Warning Signs There are many signs indicating that vocation directors are in rela-iional or sexual jeopardy. The following represent a compilation of several voiced by religious and diocesan vocation directors over the past few years. "Using relationships" can suggest poor sexual integration. This means viewing people as means to an end rather than ends in themselves. This occurs when directors approach others for what they can offer or do for them." Referring to others by title ratherthan by name--"my secre-tary," "my candidate," "my brother priest," "my sisters in community"--all are examples; they imply either ownership and/or dis-tance. The personal element is missing, suggesting that others' functions and/or commodities are more important than their persons. Some directors are plagued by pervasive anger, another signal of distorted sexual integration. They find everyone and everything upsetting, behaving as seething cauldrons of discontent. Their inability to enjoy life, to derive pleasure from people or activities, points directly to a lack of personal integration, which leads to impoverished sexual and spiritual expression. The challenge for these individuals is to identify the sources of their anger and to do what they can to rectify the situation rather than to target others inappropriately. Any increase in indulgence signals danger. Most people probably think of alcohol, drugs, or food in this regard, ,but they would be simplistic to end their list with these. Any compulsive indulgence is a warn-ing: compulsive exercise, compulsive visiting, compulsive TV viewing, and compulsive reading are a few examples. These behaviors represent a struggle to impose external controls which, individuals hope, will com-pensate for internal chaos. It is the internal fragmentation that threatens healthy integration, not the lack of food, exercise, or reading in their lives when people carry these activities to extremes. Another warning sign is preoccupation with others' relationships. These people seem to be perpetually immersed in somebody else's sexual/ relational lives. Most often the targets of their concern are family mem-bers~ and friends outside of the primary community or diocesan base group. Living vicariously through others will never substitute for living authentically through personal relationships, yet these people would prefer relationship-atka-distance to 15ersonal risk. They seem to be inter- Vocation Directors and Healthy Sexuality / 207 ested in relationship, yet they live divorced from relationship. Further-more, by attending to those outside of the base community or group, these women and men are avoiding their obligations of presence to and relationship within their primary commitment arena. Curiosity focused almost exclusively on others' sexual behaviors is a clear indication of unresolved personal sexual issues. Vocation directors must be especially vigilant in this by observing and monitoring the kinds of topics and questions that seem to demand their greatest energies. Does the conversation always seem to turn to sex? Are dates reviewed in minute detail? Are sexual histories more detailed than educational or family histories? Affirmative responses to any of these suggest that the vocation directors, more than the candidates, may have sexual problems. It is possible that directors are projecting their own needs and fantasies onto the candidates. A very obvious warning sign is a preoccupation with overtly sexual material. Increased viewing of x-rated films, compulsive reading and/or collecting of pornographic literature, and frequenting of strip bars may reveal unresolved sexual and relational tensions. Here, the problem is not so much one of the preoccupation itself as what it signifies. Marked changes in affectional displays, either noticeable reductions or increases, can be symptomatic of sexual disintegration. Normally affectionate people who become stand-offish, or normally distant people who suddenly need to touch whomever they are talking with,'are sending out pleas for help. In effect, they are demonstrating current discomfort with themselves and are revealing this through their behavior. .In all of these, people have failed to integrate or are struggling to rede-fine their sexual identities. As happens when individuals are agitated, they tend to look to others and the environment first as the possible source of or solution to their difficulties. Until the inner source or solution is dis-covered, these individuals are doomed to look for answers in all the wrong places, frus~trating themselves and others in the process. Healthy sexuality is a personal responsibility and privilege. Developing Healthy Sexuality The fii'st step toward h.ealthy sexual integration is education. People need to learn the basics of biology and human sexual response so they can make informed decisions about their personal sexuality. People in our society too often grew up in a culture where sexual myths outweighed facts, generating fear and inco .mplete information. Many women and men continue to function out of adolescent fears and fantasies developed when they learned half the sexual stor3) from friends who had, at best, about 201~ / Review for Religious, March-April, 1987 one-tenth of the total plot. The sad tragedy is that many women and men religious do not know how to read their own body responses when in intense or angering or sexual situations. Simple, straightforward informa-tion is an available corrective. A sad reality is that men, more than women, are reluiztant to seek solid sexual education. Current research sug-gests that this is because men in our culture have been raised to believe that they must be sexually knowledgeable, and to seek information wo(ild be to violate their masculine image. Credible vocation directors, like all religious and priests, cannot afford to perpetuate that stereotype. Personal sexual evaluation is the next step toward healthy sexual integration. Armed with valid biological and sexual data, women and men must then assess their personal sexual identities. They must ask them-selves, "How comfortable am I with my own sexuality? What does it mean to be a woman? What does it mean to be a man? Do I know when I am sexually aroused, and what can I do about it within the bounds of my public celibate stance? What is my definition of relationship, and where does affection and/or sexual expression apply?" The answers to these and related questions must come from within. Opinions and text-books can guide reflection, but personal response is essential. Along with personal sexual evaluation is the challenge to develop s6me understanding of personal sexual orientations, whether they be ambisexual, homosexual/lesbian, or heterosexual. Since sexuality is con-stantly in process, so also will be individuals' assessment of their identities, but this does not preclude the need to think about and accept where they find themselves at this time in their process. Developing and evaluating personal philosophies of celibacy, sexuality, and intimacy are prerequisites to healthy sexual integration. People must hold themselves accountable to some code of sexual moral-ity. Too many people employ too much energy reacting to and refuting others' definitions of sexual

Issue 45.5 of the Review for Religious, September/October 1986. ; REVIEW FOR REI.IGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices ave located at Room 428:3601 Lindell Blvd., St. Louis, MO 63108-3393. REvIEw FOR REIolGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1986 by REVIEW FOR REt,IGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A. $ I 1.00 a year: $20.00 for two years. Other countries: add $4.00 per year (postage). Airmail (Book Rate) $18.00 per year. For subscription orders or change of address, write i~vlr~w FOR I~LtG~OUS: EO. Box 6070; Duluth, MN 55806. Daniel E X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Editor Associate Editor Review Editor Contributing Editor Assistant Editor Sept. / Oct., 1986 Volume 45 Number 5 Manuscripts, books for review and correspondence with the editor should be sent to I~v~Ew FOn REt,tG,OUS; Room 428; 3601 Lindell Blvd., St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave.; Berkeley, CA 94709. Back issues and reprints should be ordered from REVIEW ~Oa REL~C~OUS; Room 428; 3601 Lindell . Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, M! 48106. A major portion of each issue is also available on cassette recordings as a service for the visually impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. Dominican Mission and Apostolic Common Life Mary A nn Fatula, O.P. Sister Mary Ann is the Chairperson of the Theology Department of Ohio Dominican College (1216 Sunbury Road; Columbus, OH 43219). Her last article, "Trusting in the Providence of God," appeared in the issue of January/February, 1986. In company with other religious orders, we Dominicans have placed a great amount of energy into reclaiming our mission of apostolic preaching in the Church. Yet even as we have become increasingly competent and profes-sional in our ministries, more than a few of us have sensed that something is radically missing from our reappropriation and that our mission requires far more of us than the total dedication of our energies to ministry. If we are honest, we must admit to a growing pain which we too easily push aside because we fear the cost of facing its implications. We find our ministries consuming us, sapping our energies and perhaps making very little real or lasting impact on others in spite of our hectic lives. At the same time, we see that the women and men drawn to Dominican life do not come to us for the sole sake of ministry. In many cases they already have been successful in a ministry and are looking for a committed community which will nourish their prayer and service in the Church. Yet we know in our hearts that precisely what these young people desire and have aright to expect from us we seem unable to offer them. In addition, our study of Dominic shows us that his vision entailed not simply a task to be accomplished but the far more comprehensive and demanding reality of a life to he lived. As we catch glimpses of these truths, we are beginning to suspect that our desire for "something more" in our life together expresses 641 642 / Review for Religious, September-October, 1986 the Spirit's own cry within us for the very life to which this same Spirit has called us: a life of preaching as the apostles did, out of a rich communion not only with the Lord but also with one another. The Relation Between Dominican Mission and Apostolic Common Life Many of us may not have reflected on the importance of community when we entered religious life, and yet we probably experienced its value, at some level at least, simply because we could not escape its structure. Today, however, we often have local settings in which hardly a semblance of com-munity life exists. On weekends no one is around; on weekdays it is difficult, if not impossible, to find one evening during a given month when even a small community is present in its totality at a supper meal. In many instances, not much binds us together except the TV set. We know by experience that simply promulgating laws does not make us choose something, no matter how valuable it is. We make free commit-ments because we have experienced the beauty of the reality held out to us, or because our hearts and minds reach out to claim a value when its beauty becomes apparent to us. Perhaps we do not experience the beauty of common life today--quite the opposite. But a deepened understanding of what common life can and must be for us could inspire us to consciously claim it anew. Far from providing "icing on the cake" to pep up our mission, so to speak, apostolic common life is literally a matter of life and death for us: if we do not reclaim it, we will perish. The interior communion and interdependence at the heart of Dominic's vision is something no structure or law can deliver to us; no outside force will hold us responsible for living it unless we ourselves do. Dominican apostolic common life, and thus the Dominican mission, will survive only if living men and women freely choose to devote their energy to living it. As M.H. Vicaire points out, Dominic renewed the apostolic life in its fullness precisely because he founded the outer element of missio upon the inne~ element of communio. The mission of itinerant preaching of God's word, the very ministry that founds the Church, was to flow from the rich interior life the Dominicans lived through prayer, the evangelical counsels, community and study. Far more than the task of merely verbal or written preaching, Dominic's mission entailed living the Word we preach with our mouths and pens, preaching in fact with our very lives. "I have come to cast fire on the earth" (Lk 12:49). We know the differ-ence between the preaching of mere words, and the kind which enlightens and sets fire to us: "Were not our hearts burning within us as he spoke to us on the way" (Lk 42:32). Dominican preaching is meant to be both light (or the mind and warmth for the heart because that preaching Dominican Mission / 643 comes from fire in the heart. This constitutes the Dominican mission in the Church, inseparably Word and Spirit, truth and love, light and fire--the fire of loving communion lived and put into words. The Spirit of communion anointed Jesus himself in the word he proclaimed (Lk 4:18); gathering a community around him, he preached not as an isolated individual but united to his Father and also to the twelve: "Let usgo to the next towns that we may preach there also, for this is why I came out" (Mk 1:39). When Jesus sends the apostles to preach, he sends them not one by one, but two by two (Mk 6:7). A witness at Dominic's canonization process in Bologna testified, "his words were so moving that most of the time he himself and his listeners were stirred to tears." We ourselves weep when something in a speaker's heart sets fire to our own hearts. Dominic wept when he preached because he spoke of what he loved and lived in his communion with the living God and with brothers and sisters. Jordan of Saxony writes of him that his "fre-quent and special prayer to God was for the gift of true charity." In a marve-lously creative synthesis Dominic combined the itinerant preaching of the apostles with the communio of the early Church. Preaching formed the purpose of the Dominicans' prayer, study, and community; but even more, the apostolic life they lived together, the reality of their love and communion with one another in the Lord, constituted the loudest and clearest word they preached. "Living Together," Community Life, and Common Life We have learned to distinguish between mission and ministry; our mission of preaching entails living the apostolic life in its fullness, preaching what we live, while our ministries express that mission in concrete and diverse ways. In a similar manner, we can distinguish between simply living together, community living and common life. Most of us perhaps know the first reality, "living under the same roof." Like ships in the night we greet each other but have no real connection to or interaction'with one another. Some of us may know, too, the deeper reality of community life, concrete sharing of goals, interests, work, prayer, responsibilities. But the words "common life" in fact translate the Latin word communio denoting an interior reality, a union of hearts and minds which only the Spirit can effect. Certainly this communion must be expressed in concrete forms, yet its reality is far more deep and inclusive than what "living together" or even "community life" denotes. We can share many things in community and still not share the deepest reality for which we are called together, the Lord whose love makes us one. The Hebrew and Christian Scriptures which, inspired Dominic's vision 644 / Review for Religious, September-October, 1986 portray preachers as people joined together to receive and to proclaim the Word expressing the very life they live in communion with others. Recalling how communities gathered around the Hebrew prophets, the author of John 17 places on the lips of Jesus the following prayer: May they "be one, as you, Father, in me, and I in you." May they all "be one in us, that the world may believe that you have sent me. I have made known to them your name and I will make it known, that the love with which you have loved me may be in them, and I in them." These words hint at the truth that no mere human effort can bring about communio. We have already tried human plans, projects, laws and programs, and we still find that we cannot achieve by our own efforts alone the kind of communion to which we are called as Dominicans. Only the Spirit gives life, and only the Spirit can offer us the power to live the kind of communion to which our vocation calls us, a human sacrament of the unspeakable com-munion at the heart of the triune God. When we ourselves love, we find that the closer we come to another, the more the union causes a bitter-sweet pain precisely because we cannot achieve the kind of oneness we desire. Because we cannot literally have one mind and heart with another; there remains always that final place in us which no one else can know or enter. But the Father, Son and Spirit live literally one life; in their communion no hint of division or separation exists. Our call to communio, to the common life, invites and urges us to be in some way a sacrament of this trinitarian communion. The Acts of the Apostles describes this reality among the early Christians: "The company of believers were of one heart and one soul in the Lord . . . they had all in common" (Ac 4:32). Here common life signifies not simply the sharing of material goods but ultimately the interior bond which makes them of one mind and heart in the Lord. Precisely because of this communion, the early disciples share everything in a "common life." This apostolic communio described in Acts 4:32 clearly inspired Dominic's own vision. The Rule of Augustine which he adopted for his Order opens with the proclamation that those gathered together have been called by the Lord precisely to live with one heart and mind in the Lord. And the primitive Constitution of his Order begins with this prologue: "Because a precept of our Rule commands us to have one heart and one mind in the Lord, it is fitting that., the uniformity maintained in our external conduct may foster and indicate the unity which should be present interiorly in our hearts. "" The earliest constitution of Dominic's Order thus identifies preaching not as a mere speaking of words, but as the expression of unity in the Lord which even in their diversity binds the members together in the apostolic common life. Dominican Mission / 645 The Basic Constitution adopted at River Forest in 1968 emphasizes this theme anew. The first three paragraphs speak of the mission of proclaiming God's Word, but the fourth paragraph makes clear the very heart of this mission: "Because we share the mission of the apostles, we follow their way of life as Dominic conceived it. With one soul we live in community." This distinction between the interior communion and the concrete expression of it in community life has important implications. Those who for serious reasons are unable to live in Dominican community may yet be truly living in the communion that binds us together with one heart and soul in God. Communio does have to be lived out in concrete ways, and community life is one of them, but Dominican communio is lived out also through study, prayer and ministry that flow from our interior union with our brothers and sisters in Dominic's family. We are called to foster one heart and soul in the Lord--a mystery far more deep and demanding than simply living under one roof. The Holy Spirit at the Heart of Dominican Apostolic Communion We address Dominic as "Preacher of grace" precisely because his procla- ¯ marion came not only from grace, from the Spirit's fire, but also spoke about grace, the supremacy of God's mercy and power in our lives. The Dominican mission calls us to preach from the fullness of our own experience of this mercy, our own realization that finally God's work and not our own will save us. In our attempts to renew and to live this communion among us, we are thus brought to our knees; the word of grace we are called to preach to others becomes only a "noisy gong and clanging cymbal" (1 Cot 13:1) unless it is also the word of grace we ourselves live together. In writing of love, Aquinas stresses how the activities of knowing and loving expand and enlarge us by uniting us to reality beyond ourselves. The process of becoming mature adults entails the ability to extend ourselves outside of our own limited being to others around us. Knowledge takes reality into us, so to speak, but in also lov!ng what we know we reach out in an "ecstatic" movement outward toward what we love (ST I, 16, 1). In love, we put others in place of ourselves and regard their good truly as if it were our own. The ecstatic nature of love's union in this way truly enlarges our being, increasingly actualizing us as human persons. Thomas distinguishes, however, between self-gratifying love and the love of friend-ship. In self-gratifying love, although we seem to be drawn out of ourselves to good outside us, the movement of love remains within us and focused on ourselves; we desire the good of others not for their sake but for our own (ST I, 28, 3). The love of friendship, in contrast, loves others as equals and directs 646 / Review for Religious, September-October, 1986 our affection outside of us to their reality precisely as other. True union thus happens only when we reach out of ourselves in an unselfish move-ment of love toward others' own uniqueness. Yet as experience itself teaches us, our own efforts alone cannot effect this kind of love. Precisely for this reason, "the love of God has been poured into our hearts by the Holy Spirit who has been given to us" (Rm 5:5). Most of our communities have engaged in some program of helping us to appreciate and to tap our own resources, especially the gift of one another. But the gift we have left most untapped is the very person of the Spirit. Aquinas notes that the Spirit's name as Gift denotes gratuitous, unreturnable bestowal, with no expectation of return. And because a gift is presented to us only so that it may belong to us, the Spirit given to us is truly ours, our possession, our gift, our Spirit (ST I, 38, 1). Dominican women especially are called upon to renew this awareness of and reliance upon the Spirit's power in our life and ministry together. If we would claim our affinity for the Spirit's tender mercy and strength within and among us, we could become ourselves a new gift in and for the Dominican family, a living gift of women who live and speak the anointed word. For the word we have preached as Dominicans too often has not conveyed or come from the Spirit's anointing. This seems to me a special contribution which Dominican women can make to the Order today: to live and to proclaim the word of truth warmed with the fire. of life. Aquinas stresses that the Word cannot be divorced from the Holy Spirit: because the Son eternally breathes forth the very love between him and the Father, the living person of the Spirit, the Word is always Verbum spirans amorem-- the Word breathing forth love (ST I, 43, 5, ad 2). Only when we internalize this truth will we live out our call to be preachers not simply of the Word but of the anointed Word. Our mission to preach the Word by its very nature thus demands our increasing submission to the Spirit of God in whom we are to find the motiva-tion and power for our life together. "Ask, and it will be given you . . . if you who are evil know how.to give good gifts to your children, how much more will the heavenly Fath.er give the Holy Spirit to those who ask him" (Lk 11:9, 13). We need to call down upon our life together the Spirit who alone can effect the interior communio at the heart of our preach-ing mission. As Aquinas stresses, the charity at the heart of our union is a created participation in the very person of the Spirit (ST II-II, 24, 2). This is a profound and radical insight, it seems to me: the bond of love we share is in some sense nothing less than the very reality of the Spirit, the divine person of love. As a participation in this Spirit, charity heals and enlivens our capacity to love one another truly as other. Again as Aquinas Dominican Mission / ~147 comments, charity of all the virtues has the strongest inclination to its act, for it reaches out to live in a spontaneous movement of pleasure and delight (ST II-II, 24, 5, ad 3; II-II, 23, 2). Since the Spirit's own person dwells in us by charity, making his power of love in some sense our very own, charity is specifically the same act whereby we love God and also one another. The movement of selfless love that binds us to each other thus of its very nature binds us also to God (ST II, 25, 1). The interior communion at the heart of our preaching mission calls us to reach out to one another's joys and sorrows, but we know how difficult it is to do this. We may be physically in the same room, apparently speaking and listening to one another, and yet we know in our hearts how often we are not present to one another's concerns. This kind of communion can happen only when the Spirit opens us to one another. As William Hill points out, the Spirit--and not just some effect of the Spirit's activity--is the very bond in some way uniting us in apostolic communion.' Perhaps we have had tastes of this communion at a time when we were bound together in a community sorrow or joy or at a time of deep prayer and celebration. We may have experienced this interior bond when the group was lost in silence and we had an intimation that our common life is not simply words we say or tasks we do for another. As Hill notes, when the Spirit "lays fast hold of us, we begin to live from a personal center that is our own self.''2 This last insight suggests that Dominican apostolic common life is possible only at the price of a profound continuing conversion on the part of each of us. W~ are called to live not from a center of narrow interest and self-concern, but from the abundant love of the Spirit who enlarges our hearts by making room in them for the truth of one another, In the depths of our being, the Spirit "lures us to the self-transcendence" of interdependence in the midst of our diversity: "The proper domain of the Spirit is not life in isolation, but in communion.''3 Neither Jesus nor Dominic sent our people one by one to convert the world, to be individual leavens in many places. This is a valid call, but it is not ours as Dominicans. If we are to live our charism in the Church, our preach-ing must express the fire of love that we live first of all in communion with one another. Individual men and women may have 1o minister alone in special cases, but their ministry also is called to give voice to the communion at the heart of the Dominican mission. If we are truly to live what we preach and preach what we live, the word we proclaim as Dominicans must express the apostolic communion we live with one another. The apostles' own preaching had such power because it overflowed with the Spirit's love lived in communion with one another, Because the Spirit inflames and anoints our preaching only to the extent that this same Spirit 648 / Review for Religious, September-October, 1986 binds us in love in one another, we will rediscover what it means to be fire in the Church, as Dominic was, only when we rediscover the absolute central-ity of apostolic communion. In many instances we still do not preach and minister out of the abundant communio we live with one another. And to the extent that we do not, we are insipid in the Church, a "noisy gong" and a "clanging cymbal" (1 Cor 13:1). Each of us is called to beg the Spirit's grace in our individual life and in our life together that our preaching would in fact give voice to the communioh we live with one another. Renewing Common Life Through Renewing the Four Elements of Dominican Life Because the Spirit's grace entails the mystery of both God's activity in us and also our free human cooperation, perhaps our most significant task in deepening our communion is to give renewed attention to each of the four elements which comprise Dominican apostolic life. And for both Dominican women and men, it may well be not simply a question of reclaim-ing but also of claiming these elements as our own in a way we have never done before. With regard to the first of the elements, prayer, we realize that our preach-ing is meant to flow from the abundance of our contemplation: "'contemplata aliis tradere. "" Yet too often we find ourselves saying, "My work is my prayer; the demands of my ministry prevent me from devoting explicit time to prayer." But as Vincent de Couesnongle, former master general of the Order, commented in an address at Providence in 1982, "People quickly distinguish the preachers who speak of the Friend with whom they constantly live, from the preachers who speak of him as of a stranger and try to pass him off as a companion with whom they are on familiar terms. The first know how to speak about God, because they are in the habit of speaking to God." People are thirsting to find in us women and men of God, and they recognize our pretense when we do not pray. And because this is so, what we most owe others in our ministry is precisely what we do with our time when we are not with them. Experience itself teaches us the paradox of grace: that God accomplishes wonderful things through us when we do not devote one hundred percent of our time to ministry, when we devote ourselves also to adoration before the living God in prayer. Many of us are perfectionists who think that our time must be consumed by projects to make our ministry more effective. Without belittling these efforts, more than a few of us are discovering that redirecting some of our " energy from compulsive busy-ness to time in prayer and fostering contempla-tive peace in our lives effect far more profound results than our efforts alone could have accomplished. What we do with our time when our people do Dominican Mission / 649 not see us often bears the deepest gifts for them when they do see us. We owe the people to and with whom we minister a consecration of our time to prayer so that they will find in us living evidence that God's presence and mercy fill the world. With regard to the second element of Dominican life, we are beginning to suspect the radical nature of our call to study. Dominic identifies as the crucial element at the heart of his Order the sacred study which opens us to contemplation and preaching. And is this not what we most lack in our lives today? Again, in his 1982 Providence address, de Couesnongle stresses, "It is a systematic, deepened and persevering study that we need to under-take . If this is not the case, then spiritual suffocation awaits us. The experience of each one of us shows this sufficiently." De Couesnongle com-ments that he stopped congratulating members of the Order for working so hard precisely because "people are overworked., they believe that one has to work like this. And thus, an unbalanced life results" whose equilibrium can be regained only by "stressing more a basic study that is at once serious and prayerful." Without prayer and study, we do no real preaching. We women especially must claim as never before our call to profound study; if we think we have no time for this because of our ministry's demands, we fool ourselves. No one will force us to study; this is a priority choice we ourselves must make. We come now to the third element that fosters communio, our com-munity life. In 1980, de Couesnongle noted in his report to the General Chapter meeting at Walberberg that he too easily believed the common life could be renewed simply by insisting on meetings and rules, as if these would automatically bring results. He came to see that true community life flourishes only to the extent that each person freely chooses to commit herself or himself to a real interest in the community members and to sharing what makes up his or her own life. "The newspaper and TV . . . will simply not suffice to excite and nourish an authentic community life. How many of us know how to share with outsiders what is best about ourselves, but become soeechless with our sisters and brothers?" We need to become, as never before, women~and men of the Word shared with one another, choosing to live what Dominic asked of us by speaking to and about God with one another. Is this not what we so little do? Because very few structures foster our communio, community life will cease to exist unless we freely choose it. We easily blame those in authority for the erosion of our life together when in fact we ourselves are responsible for its life or death. If our communities die, each one of us is responsible. We must begin to speak the Word to one another, to pray together, to speak to one another of deeper matters than simply the weather. 650 / Review for Religious, September-October, 1986 Because mission is our purpose, our community life and sharing of the Word with one another cannot be a matter of adding more time requirements to our already busy day; our commitment to one another must be in terms of quality rather than quantity time. Even if we are fortunate enough to experience a measure of community life, it is often not communio, our shared faith in the living God, that binds us together. But by taking advantage of the opportunities we already have for quality time together, we can take the risk of improving the level of conversation at table and of sharing the Word at our prayer and house meetings. And instead of harboring anger and resentment, we can begin to speak the truth in love to one another, for even honest fights do far more to foster communio than polite silence. Candidates to our communities who may have tremendous gifts for preaching and prayer and yet do not value the commitment to communio show by this very fact that whatever call they do have, it is not to Dominican life. And we who have already consecrated ourselves to this life must con-sciously choose today what perhaps we have never really chosen before, a true commitment to the community life that fosters the communio at the heart of our Dominican mission. De Couesnongle noted in his 1982 Provi-dence talk that as we have abandoned structures, individualism and non-par-ticipation have grown, and these are the "enemy number-one of community life." "Community life demands interpersonal relationships. Are we not too easily secretive. Do we not spontaneously hide what we are?. We bottle ourselves up and dodge compromising questions." He also notes the radical nature of our present call to community, precisely because so much today militates against a true union among us. We have become as secula-rized as the world, as filled, perhaps, with a selfish individualism that makes it increasingly difficult for us to reach out of ourselves to one another. Just as we ourselves must ratify our own baptismal vows, we Domini-cans are called to make a personal choice to live in fact what we say we are living. We can no longer escape facing ourselves with the question: "Why am I here? If I want to preach as a Dominican, my preaching must come from a true communio I myself concretely live." Unless each of us squarely faces this question and lives out its implications, we will surely die as com-munities, because we will fail to live our charism in the Church. Since the Dominican tradition has always treasured the richness of plural-ity, there are and will be diverse ways of living our call to communio. Our being bound together with one heart and mind in the Lord will express itself in different ways according to the character of each local community. And if for some serious reason a Dominican must live alone, he or she can still live out the Dominican call to communio-missio by fostering in whatever ways possible a true communion, a oneness of mind and heart with the Dominican Mission / 651 brothers and sisters. As our congregations decrease in numbers, we will be forced to cooperate with one another in the kind of collaboration that the Dominican family asks of us. Increasingly we are called to minister together, to provide options for living in communities of other Dominican congrega-tions in order to preach and minister from a communio concretely lived. And we need to actively work toward these new kinds of configurations. We consider finally the relation between communio and ministry. We Dominican women especially are growing to realize that our mission is not simply ed.ucation but Dominic's mission, the preaching of God's Word through our varied ministries. Each of us needs to take personal responsi-bility for the extent to which her ministry concretely expresses this mission and to ask ourselves how we can best focus our varied gifts in the service of proclaiming the Word. Perhaps more than a few of us are called to re-examine whether the ministry to which we are devoting our energies is the one to which God is calling us now, the ministry which best utilizes our gifts for the mission of proclaiming the Word. We need also to ask ourselves whether we have allowed our ministries to consume and master us, rather than to free us in joyful service. When we fail to live the Dominican call in all of its elements, when we cheat other dimensions of our life to devote all of our energy to ministry, we find our-selves in an inevitable burnout, ministering not out of the abundance of our communion with God and with one another, but out of our own emptiness. Not every possible ministry is meant for us as Dominicans. If we are not ministering from the fullness of a contemplative peace and in a way that fosters this peace in others, we need to face the hard question of why this is so. If all that we bring to the world as Dominicans is more busy-ness, more hectic activity, we have nothing to contribute. What others need from us is not more unpeacefulness but the witness of men and women who minister from the depths of contemplative peace. This is one of the chief ways we are called as Domincans to be counte~:-cultural. When our ministry no longer fosters this peace within and around us, when it drains us end-lessly and yields nothing but unpeace, we need to take a second look at whether God is not calling us to another ministry more at the heart of our mission to proclaim the Word. De Couesnongle points out in his 1982 Providence address: "Work is not prayer., in saying we lack time we find an easy excuse. Do we have the right to present ourselves as religious whose word proceeds from the abundance of contemplation? Time is needed, if we are to pray. Let us find this time and give it to God . . . This is my dream for the Order: contemplation and preaching., preaching ex abundantia contempla- 652 / Review for Religious, September-October, 1986 tionis. "' This is also Dominic's dream for us. But a dream becomes reality only when we ask it as a gift from God and then with all of our hearts make a conscious choice to commit ourselves to its realization., together. In his 1970 commentary on the Fundamental Constitution, Vicaire stresses that our one profession, our one vow, integrates us "'into the communion, and it is the communion which has the mission. "" Our vow consecrates us not only to God but also to one another, for it consecrates us to be a "reli-gious community of life vowed to preaching." Our Dominican life itself "is an apostolic mission in the Church" that springs from the communion we live with one another. Vicaire continues: we are not "just a team engaged in a common task." We are "a community of life, centered essentially in faith's response to the Gospel and in the seeking for God together." Our call to the common life is the heart of our specific mission in the Church, for our preaching as Dominicans is meant to flow from our communion with God and with one another, the communion that makes us in truth of one heart and mind in the Lord. "This requires that we be a true community. We are in it for better or for worse, as in the conjugal community, until death." We need to take seriously this "conjugal" relationship not only with the Lord but also with one another, for as married people can and do tell us, real communion happens only at the cost of personal time and energy and commitment. Our Dominican mission will again bring fire to the Church and world only to the extent that it springs from and expresses the communio we live with one another. As ! write these words, 1 am conscious of how little I live them. But I also know that to run from the truth is to sell our very soul. May the words de Couesnongle spoke in Providence in 1982 about the common life as the indispensable well-spring of our preaching mission in the Church continue to knock at the door of our minds and hearts: "Each of us must feel herself or himself responsible for this. We have to pay out of our own person . Alone and in community, let us have the courage to confront this problem and then, 'Do what he tells you.' " NOTES ~William J. Hill, O.P., The Three-Personed God (Washington, D.C.: The Catholic University of America Press, 1982), p. 303. 21bid, p. 288. 3lbid, p. 307. Active and Monastic: Two Apostolic Lifestyles George A. Aschenbrenner, S.J. Father Aschenbrenner is well known to our readers especially for the series of yearly surveys in spirituality he authored from 1980 through 1985. For the past year he has been Director of the Spiritual Formation Program at the North American College in Rome, where he may be addressed (00120 Vatican City State). This article originally appeared in the USIG Bulletin (Rome: no. 70, 1986), and is reprinted with permission. The spirited beauty and gracefulness of Jesus Christ has inspired the minds and hearts of women and men for centuries. They have been stirred, at times, to feats of missionary heroism all over the world. At other times, they have found encouragement for quiet, hidden faithfulness to the daily duties of a very ordinary state in life. In all these different types of heroism the moti-vation is the same: an enthusiastic love of Jesus Christ. In some way, then, Christian spirituality is always one and the same. Its beginning and end, its motive and energy always focus on that one whose words still echo in hearts today: "I am the Way, the Truth and the Life" (Jn 14:6). But over the many years, this one, central essence of Christian spirituality has taken expression in many different forms, some of which, at times, have seemed almost irreconcilable. Whenever these different forms are misunderstood and their common rooting in one basic Christian spirituality is forgotten, then they can become competitive or even truly at loggerheads. The interrelationships of each form with the one fundamental Christian spirituality, and of the various forms among themselves, have not always been easy and clear. But as long as we are careful to maintain a lively familiar-ity with and a genuine belief in Jesus Christ as the root and foundation of 653 654 / Review for Religious, September-October, 1986 Christian spirituality, we can speak of numerous Christian spiritualities. The following quotations are good examples of two very different dynamics within the one basic Christian spirituality: The Carthusian life rests upon a deep foundation of silence which you know and love, and it is in that depth that the Eternal Word is born for each one of us. There lies our whole vocation: to listen to Him who generates the Word and to live thereby. The Word proceeds from Silence, and we strive to find Him in His Source. This is because the Silence here in question is not a void nor a negation but, on the contrary, Being at its fullest and most fruitful plenitude. That is why it generates; and that is why we keep silent.~ Take down your lantern from its niche and go out! You may not rest in firelight certainties, Secure from drifting fog of doubt and fear. You may not build yourself confining walls And say: 'thus far, and thus, and thus far shall I walk, And these things shall I do, and nothing more.' Go out! For need calls loudly in the winding lanes And you must seek Christ there. Your pilgrim heart Shall urge you still one pace beyond. And love shall be your lantern flame.2 Though the dynamic of expression is different in these two instances, the core of the matter is the same: a heart afire with God's love in Jesus. But there will often be a very significant difference in the details of the daily living out of these two dynamics. And though the difference is never so profound asto destroy a common essence and a genuine bond, yet it is significant enough to prevent an easy identification of these two forms. My concern in this article is to describe and distinguish further these two different charisms or spiritualities, without endangering their basic rootedness in the tradition of Christian spirituality. Often in the past the Christian tra-dition has distinguished between monastic and apostolic spiritualities. I would like to suggest a further refinement of that distinction--a nuance that seems to me to be important and clarifying in these present times of struggle to understand the essence and expression of apostolic spirituality in religious life and throughout the Church. After some comments on the essence of all Christian spirituality as being apostolic, I will describe at some length what I will call two different apostolic lifestyles, charisms or spiritualities: the monastic and the active. Among the ancient world religions Christianity is unique in its strong Two Apostolic Lifestyles / 655 incarnational quality. In the Christian religion, at its center, is the claim that the Son of God became a full human being. Neither a deceptive illusion, nor a passing hallucinatory appearance, Jesus of Nazareth intimately, pre-cisely, awesomely gives flesh in our midst to the God who lives, beyond beginning or end, in unapproachable light and holiness. In Jesus, there can be no doubt that God is turned toward us forever in loving forgiveness and is ineluctably involved with and committed to our world evolving in time. In fact God is the decisive source and gentle sustainer of all being and crea-tion. And so we find in Jesus someone who enters our world confidently and profoundly, someone who lives and loves tenderly, courageously, thoroughly, and yet whose center of identity is never fully of this world. His God, addressed so intimately as Abba, "my dear Father," focuses his heart far beyond all of this world. On Calvary an apparently absurd and horrendous death can be desired, even chosen, precisely because his identity, though fully lived within this world, is not finally rooted here. And this identity is then fully revealed by God in the blessing of resurrection. The God of Christian religion always far transcends in being, beauty and life anything of this world. And so the Christian God is never fully identified with or by anything of the here and now, but, in Jesus, stands forever committed in loving forgiveness to all of us and to our created uni-verse. Fired by the same Spirit of God, all disciples of Jesus must learn to find an identity resonating in God far beyond this world while they live and love with a profound joy and hope that implicates them seriously within this world--but never so as to confine their identity to what they can see, taste and know here and now. And this balanced integration of the seriously incar-national with the transcendently eschatological has never been easy for any disciple of Jesus. There must never be any doubt of Christianity's healthy, creative and serious concern for this world. In the sense of a serious commitment to and involvement with our world, every disciple of Jesus must be intensely apostolic. Not to be apostolic, in this sense, is simply to betray Christian discipleship. For this reason, any facile distinction between apostolic spiritu-alities and monastic spiritualities may confuse, and may even deny the healthy, creative and serious concern--the apostolic concern--with this world that must be part of monastic spirituality. Nevertheless, as the central point of this article will make clear, there are two different ways of living out Christianity's serious, loving concern for this beautiful, anguished world. A central assertion of this article is that the essential apostolic orientation of Christian spirituality can be expressed in either a monastic or an active lifestyle. And these two quite different apostolic lifestyles are the result of God's Spirit at work in the hearts of men and women. This distinction, then, 656 / Review for Religious, September-October, 1986 is not something simply of human invention. Over centuries, as believers have struggled to be faithful to the Spirit of God inspiring their hearts, apostolic concern for our world expressed itself in a variety of ways. The evidence for our distinction here has resulted from God's love stirring human hearts down the ages. This distinction between the two dynamics of a monastic and an active relationship with the world cuts across the whole Church. It can name the experience of lay men and women as much as it can describe different types of religious congregations. And the Church has not always found it easy to acknowledge and respect these different apostolic charisms among women and men. Today, however, as a result of Vatican II, we are in a better position to recognize and cooperate with the different ways that grace stirs human hearts to express themselves and to be present.to God. To confuse or blur these two distinctive apostolic dynamics runs the danger of not respecting God's call in human hearts and of not cooperating properly in the formation of an appropriate apostolic Christian presence. The monastic and the active styles of Christian apostolate are not meant as hard and fast divisions. Rather, they express tendencies, movements of grace in our hearts. For many people and for many religious congregations, the challenge is to achieve the proper blend of these tendencies. We are speak-ing here, then, of a whole spectrum of development, from the highly monastic with little mixture of the active, right through to the highly active with a similarly small mixture of the monastic. It is like a long clothesline, and every individual and every group in the Church may be imagined as a clothespin that God attaches to some part of the line. As we consider these two different apostolic dynamics and tendencies of grace in the human heart, the issue centers on nothing less than identity-- either the identity of an individual or the corporate identity of a religious congregation. To avoid spiritual schizophrenia and identity confusion, no pins ought to be on the clothesline in the exact center. People who try to focus identity on this central point of the spectrum attempt the impossible balance of a life in apostolic faith of exactly equal monastic and active proportions. Religious congregations that referred in the past to themselves as semi-cloistered have been invited after Vatican II more carefully and decisively to interpret their identity with clear priority for either the monastic or the active style. The semi-cloistered balancing of exactly equal monastic and active dimensions is not possible. And such identity confusion, besides the damage done an individual or a religious congregation, also wreaks havoc in the ministry which, as the product of such identity confusion, must also be con-fused and weakly focused. Before moving now to a description of each of these two apostolic dynamics and lifestyles, two further comments are in order. First, no priority Two Apostolic Lifestyles / 657 of one style over the other is intended. The claim is that the monastic and the active are different and distinctive. There is no claim that they are superior, one to the other, in any way. Second, in describing each dynamic I will center on groups or on individuals who legitimately embody each tendency in a fullness and a clarity--with little qualification and nuance. When seen in such simple clarity and fullness, the dynamic in question can be better appreciated. But it should be understood that for many individuals and reli-gious congregations, the precise challenge is for them to qualify and nuance both dynamics so as to achieve an appropriate and identifying blend of each one.3 The Monastic Apostolic Dynamic I will describe six aspects of the monastic charism. These aspects are not disparate realities that stand on their own; rather they coalesce into a whole sensibility and way of life. As integrated and unified, they make up the monastic experience of God and the monastic vision of reality. These aspects are rooted in a distinctive dynamic at work in human hearts and comprise what, in the Church's long history, is usually called monastic spirituality. 1. Formal prayer is the primary determining influence. In the monastic apostolic lifestyle, the formal prayer of the Liturgy of the Hours and the Eucharist, and any other private contemplation resulting from the liturgy, has a clear and decisive primacy in the development of the Whole way of life. These times of formal prayer are the first items placed in the daily schedule. They literally determine the schedule and the contour of the life. As regularly spread throughout the day, this experience of formal prayer clearly determines, not only the schedule, but the very structure of monastic spiritu-ality. The heart of the monastic person is primarily and thoroughly rapt in the contemplation of God. And simply everything reveals this primacy. 2. Order, routine, regularity and schedule are central. Because of the clear priority of the Liturgy of the Hours and the Eucharist, the monastic life reveals and requires a regularity of order and schedule. Often, only Sundays"and special feasts will vary the fundamental routine of monastic life. An active prejudicefor variety as the spice of life should not lure monastic people away from a profound regularity of life in which the monastic heart is purified and disciplined for docility to the spon-taneity of God's Spirit. The disorder of any inappropriate irregularity is serious enough to trivialize the monastic experience of God. 658 / Review for Religious, September-October, 1986 3. Being set apart from the world in order to be part of the world. The monastic dynamic always requires an appropriate withdrawal from the world. This being set apart from the world can never become an end in itself, nor an uncaring protection from the world. Should such a lack of concern develop, the monastic life would have lost that apostolic commitment to this world which is essential to all Christian discipleship. But for the monastic heart, it is precisely through being set apart from the world that a care and concern for the world grows and is appropriately expressed. This monastic withdrawal from the world can serve as a reminder for all disciples of Jesus. "If you belonged to the world, the world would love its own; but the reason that the world hates you is that you do not belong to the world for I chose you out of the world" (Jn 15:19). These words of Jesus profess a type of separation from the world without which serious Christian discipleship can never be possible. The monastic separation from the world-- never meant to be a frightened disinterest, but rather a sharing in God's passionate care for this world--serves as a reminder of Jesus' words for every Christian disciple. This monastic separation from the world is expressed in many different ways. Some monasteries are situated literally out in the middle of nowhere. Others are situated in the midst of an inner city, still crumbling or now being redeveloped. Sometimes the monastic person is set apart from the world in a small, simple apartment-hermitage. Especially in experimentation after Vatican II, monastic women and men have rediscovered that the cloister of the heart contemplatively fascinated in God is the central issue, much more than any grilles and cloistered spaces. And yet, unless there is an appropriate external separation from the world, the monastic heart will be distracted and become trivialized in its simple contemplative focus on God. 4. Stability, solitude and peace figure prominently in the monastic life. From the outset, in discussing the importance of each of these three qual-ities in the monastic life, key distinction must be made between the quality considered as a profound inner reality of heart and as an external expression of that same interior reality. When stability is viewed as a profound, inner quality of heart, it typifies and would be expected of any mature believer-- and not just of the monastic person. Interior stability, as dependability and responsibility before God, always entails the refined sensitivity which dis-tinguishes God's word of true love from the many other seductive words of apparent and fallacious love heard at times within the human heart. This inner stability and refined insight comprise the core of faith maturity and, therefore, would be at the very heart of both monastic and active apostolic lifestyles. Two Apostolic Lifestyles / 659 But there is an appropriate external expression of this inner stability of heart that typifies the monastic lifestyle and not the active. Vowed stability in a monastic congregation, though surely a profound reality of heart in all the members, also unites them in this specific place with a communal bond that facilitates their ongoing search together into God. This kind of external stability, while stimulating profound communal experience of God in the monastic life, obviously interferes with the mobility of the active life. To appreciate the necessary role of solitude in the monastic life, the same distinction must be applied. A regular experience of solitude alone with and in God is another sign of every mature believer, whether called to the monas-tic or the active life. Without such experience of God in solitude, we remain superficial and immature, in our experience of life, ourselves and God. One of the dangers that could weaken the Church's ministry today, especially in the active form, is the situation in which active apostles become too busy for regular prayer in solitude--with the result that their faith becomes immature, superficial and indecisive. But for the monastic heart there must be an appropriate external expression and atmosphere of quiet solitude if one is to maintain a live witness within the Church of an inner solitude with God, a nourishment for which all our hearts year9 and are made. In a similar fashion, peace, as a deep inner quality of heart, is Jesus' gift to every serious disciple. Beyond this mature, inner experience of Jesus' peace, the monastic apostolic lifestyle also provides an external expression and atmosphere of peace, without the disruption and distraction of the active lifestyle. This distinction between inner quaiity of heart and external expression is very helpful in describing both the overlapping and the distinctiveness of these two apostolic lifestyles. I will make use of it later in describing the active style of being apostolic. 5. The apostolate of formal prayer is most typical of monastic spirituafity. The formal prayer of the Liturgy of the Hours and the Eucharist and of individual contemplation is the chief and primary apostolate or ministry of the monastic heart. No other secondary ministry should be practiced except insofar as it relates to and does not interfere with the monastic life of con-templation alone with God. To blur or confuse this ministerial primacy of formal prayer could, once again, trivialize the monastic experience of God. The monastic heart always senses a salvific radiation emanating from its contemplative adventure alone in God. 6. Importance of physical presence in the formation of monastic community. Christian community is usually easier to define than to live. Wherever 660 / Review for Religious, September-October, 1986 it occurs, it is a union of minds and hearts primarily focused by a shared faith vision. Though many other elements, like similar age, training and interests, may facilitate union of minds and hearts, nothing is more important than a genuinely corporate faith vision regularly experienced and appropri-ately expressed. In the monastic style of Christian community, physical pres-ence, often in silence, plays a very important role in developing and maintaining the unity deriving from a corporate faith vision. A physical togetherness in prayer, reading, eating, sleeping and recreating are further aspects of the monastic dynamic at work in human hearts--and they are not unimportant ones in the living of monastic community. The Active Apostolic Dynamic Contrasted with the monastic, the active apostolic lifestyle is rooted in a different dynamic in the heart, and it also takes a different expression. This difference becomes obvious in the first of the six aspects that I will now describe. 1. Ministry is the primary determining influence. Vatican II, when describing this active dynamic in terms of religious life, speaks of communities in which "the very nature of the religious life requires apostolic action and services.''4 When this active charism is given either to a whole community or to an individual believer, it is ministerial involvement, rather than formal prayer, that determines the contours and the schedule of daily life. This is an important but very subtle point, which requires further eluci-dation, lest it be seriously misunderstood. To give primacy of influence to ministry is not meant to deny the absolute importance of quiet contemplation for the active apostle. Henri Nouwen states clearly the importance of formal prayer for ministry when he says: "If the minister wants to minister 'In the Name' he must live in the Name and speak and act from there.''5 Without mature prayer, mature ministry just is not possible. To deepen their regular contemplative experience is a great challenge today for active apostles, so busy and fatigued with responding to our modern world's needs. Let me be firm and clear in asserting this radical importance of formal prayer for the busy minister. The point to be stressed here, while not denying the importance of regular prayer, concerns the influence that ministry has on the whole makeup of the active life. The legitimate demands of ministry form the schedule of the day. When people enter a new ministry, with the intention of maintaining a past set time for private prayer which now will clearly interfere with availability for the new ministry, this violates the dynamic of the active apostolic charism. Two Apostolic Lifestyles / 661 To have a schedule of formal prayer already in place before entering into the new ministerial situation is backwards for active apostles. Rather, they must first insert themselves into the new ministry and get an honest sense of its reasonable demands. Only then can their conviction about regular contemplation determine the specifics of when, where and how long they should pray each day. That there be regular contemplation is beyond doubt, regardless of ministry. But the determination of the specifics of regular contemplation depends upon the demands of the new ministry. For the active apostle, ministry, then, while not a substitute for regular contemplation, is the primary determining influence in this whole way of life. 2. Flexibility for change is central. Because busy ministry and service of others is essential to active spiritu-ality, a regular routine scheduled around formal prayer is not possible. A flexibility of heart and spirit is called for, in order to respond to the challenges and needs of a world so often in great upheaval and unrest. The earlier distinction between a profound reality of the heart and its external expression is important here again. Flexibility of heart is not some-thing that only active apostles know. A profound inner flexibility of spirit makes possible genuine docility to the spontaneity of the Holy Spirit--and is always a sign of spiritual maturity, both for monastic and for active people. Responsible involvement in complicated and unsettled situations, something not usual in monastic life, calls forth in the active apostle a distinctive external expression and practice of this mature flexibility of heart. The struggle and anguish involved in much of our response to Vatican II reveals how hard it is to change a routine and how prone many of us are to find our security in a rather rigid routine rather than in a faithfully loving God. As indicated above I believe that a routine is not only healthy, but necessary for living out the monastic charism. But, while a certain routine is necessary for all human life, the active apostle must always resist the escape into an overly monastic routine and must learn to trust the gift of flexibility that is always part of the active apostolic dynamic in the Church. 3. Ability discerningly to find, be with and serve God in all activity. Someone in a busy, active life can become very scattered and distracted. One's attention almost constantly flits from one thing to another. One's energy and concern are poured out in one situation after another. Drained and running, one loses a sense of focus, of unity and maybe even of funda-mental meaning. As life gets more and more hectic and chaotic, burnout of body and spirit sets in. Review for Religious, September-October, 1986 Moments of special religious experience in formal prayer cannot, all by themselves, stem the tide of this heightening discouragement and tension. More than regular formal prayer is needed. Despite a great desire for unity and integration, human consciousness is capable, often without being aware of it, of various compartmentalizations. One of these is the split between formal prayer and the activity of life. In such a split, the surge of religious experience in private prayer ebbs in the face of all the busy activity of the rest of the day. The frantic, frenetic business of the day often calls forth and reveals in the apostle little sense of God. Private prayer is stubbornly main-tained in an attempt to keep religious experience alive. But such an ebb and flow of religious experience actually saps the apostle's energy and finally fails in accomplishing the desired integration in which all the activity of a day contributes to, rather than interferes with, a person's unifying religious experience. The proper balance of regular prayer and discerning involvement in the business of everyday can simplify and purify the focus and commitment of a heart so that the compartmentalized split of human experience into sacred and secular is gradually healed in a unity whereby all human experience bbc0mes religious--and finds God. In my own opinion, this is the greatest challenge still facing active apostolic spirituality. Often, past religious for-mation produced a compartmentalized relationship between prayer and activ-ity. Religious formation, in many ways, is still struggling to help active apostles find the proper interior integration that facilitates, and actually makes possible, the religious experience of finding, being with and serving God in all activity. Active apostles need a reflective sensitivity, in order to recognize the subtle but real difference between a selfish manipulation of others that finds self and a generously humble service of others that finds God. Only a genuine experience of the intimacy of God's love as beyond all other love and inviting a radical abandonment of self in love to God, together with a rigorously careful discernment of inner affective experiences, can make possible a human, loving presence that finds God in all activity and dealings with others. Vatican 11 makes a similar claim when it says that, for com-munities in religious life whose very nature requires apostolic action and services, "their entire apostolic activity should be animated by a religious spirit.''~ 4. Mobility and apostolic availability are key in active spirituality. Because mission and active ministry are so central to the active apostolic dynamic, mobility of body and spirit are important. Any rigidity in a person can interfere with the fruitfulness of this charism. In an active religious corn- Two Apostolic Lifestyles / 663 munity, the members come together precisely in order to be sent out on specific ministries, each of which shares in God's mission of salvation in Jesus. Any stubborn selfishness or immature insecurity will always corrode that mobility for mission which should characterize active spirituality. Apostolic availability is a readiness of spirit born of a freedom radically fascinated with a loving God's faithful commitment to us. Because of the inevitable limitation of human weakness and sinfulness, this freedom never perdures perfectly in a human heart. It must be won and received again and again. But the more this precious freedom grows in a human heart or in a whole congregation the more an availability of spirit allows the person or congregation to be thoroughly committed to a present ministry, but always with a readiness for wherever God's love may lead in the future. 5. The prayer of the apostolate is most typical of active spirituafity. The phrase that typifies monastic spirituality is reversed here. Granting, once again, the absolute value of regular contemplation in any serious spiritual life, the typical and more important prayer of the active apostle is a distinctively prayerful presence in and through all activity. This is related to. the third element above, i.e. the need to find, be with and serve God in all activity. The prayer of the apostolate should not be misunderstood as that claim and practice that many of us struggled with through the 1960s and 1970s: "my work is my prayer." Most of us now know the heresy.of such a claim, even though active apostles who would not want to profess an identification of work and prayer can still easily be pressured into living such a heresy. We have learned again over recent years that for no one does work become prayer, unless that person regularly stops working--and prays. So the prayer of the apostolate does not mean any simpliste identification of work and prayer. Rather the prayer of the apostolate involves two mutual and integral movements. The first is an appropriate, regular involvement in contempla-tion, which gradually spills over and renders pi'ayerful everything the person does, says and is. The second is an involvement in activity which stirs a desire for, and sometimes provides the subject matter of, formal contemplation in private. As one grows faithful and sensitive to these two movements, a pres-ence in all activity develops which is prayerful--a presence which is the Spirit of God praying and which reveals those clear signs of the Spirit mentioned in chapter five of Galatians. ¯ 6. A unity of mind and heart extending far beyond physical presence. Whereas the corporate faith vision of those sharing the monastic charism 664 / Review for Religious, September-October, 1986 requires much physical presence with one another, the active apostolic dynamic, because its very nature requires apostolic action and services, does not depend as much on the physical presence of the members to each other. It can foster a union of minds and hearts among members missioned all over the world in various ministries. Obviously, this corporate bond is not auto-matic. It is not the effect of any one person's fiat. It cannot be something superficially external. Rather, a unity rooted deeply in the hearts of all mem-bers will always require a profound attitude of heart on the part of each member, a distinctive type of missioning process and the careful practice of certain human, symbolic means. To say that the active charism depends less on the physical presence of the members than the monastic does certainly does not mean that physical presence can be simply disregarded in active communities. It is inhuman to imagine that members of a local live-in community, whatever the size, can develop a union of minds and hearts if they never gather together in quality physical presence. However, without disregarding the need for some such physical presence, we must not conceive the communitarian dimension Of the active charism according to monastic norms. Many active congregations today continue to struggle in local communities with how much physical presence of all members and what quality of presence of each is needed if there is to be a genuine, faith union of minds and hearts. If this struggle is not better resolved soon, increasing numbers of active religious, caught in the tension between involvement in an exciting ministry and the boring frustration of no shared vision in the local community, may well find celibacy too heavy a burden to bear alone. The De-monasticizing of Active Religious Life As religious have seriously responded to Vatican II's invitation to return to "the original inspiration" behind their own institute, a greater realization of the clear distinction between the differing and graced dynamics of the monastic and active has grown among us. In the wake of this growing clarity there also comes the realization that in the past we have not always respected this distinction with enough care. A major part of the renewal of religious life, therefore, has involved the de-monasticizing of institutes which were, in their founding, and which should, with greater fidelity over the years have continued to be, actively apostolic rather than monastic. This de-monasticizing process has not been easy. Mistakes have occurred. At times, inevitably, overreaction has set in. And many individuals have experienced great personal anguish in the midst of the confusion and turmoil of critiquing and of chang-ing, through experiment, revered and long-standing practices. But this process, although most painful, was unavoidable. To avoid it Two Apostolic Lifestyles / 665 would have been as serious a refusal as to violate the reverent d~cility due the Spirit of God who invites us to be faithful to the genuine, graced identity of our religious institute. In the past twenty years much headway has been made in realigning the fundamental conception, formation programs, ministerial practices and daily living of communities according to their rediscovered, original identity. Though the process is surely not finished, we are presently involved, appropriately enough, in a period of careful assessment of the fruits of this renewal process.7 A successful evaluation can help us to sift the precious wheat of fidelity to the essentials of religious life, as incarnated in appropriate contemporary expressions of the original founding charism, from the deceptive (though often attractive!) weeds of contemporary develop-ments that either destroy a necessary continuity of identity or shortsightedly try to defend older forms, which are now, and ought to be, simply dead. Vatican II reminds us of the importance of fidelity to the unique charism and identity of each religious community. "It serves the best interests of the Church for communities to have their own special character and purpose."s In line with this directive Thomas Merton cautions us against confusing the monastic and active dynamic: "The monastic life must not be evaluated in terms of active religious life, and the monastic orders should not be equated with other religious institutes, clerical or otherwise. The monastic community does not exist for the sake of any apostolic or educational work, even as a secondary end. The works of the monk are not justified by their external results but only by their relevance to his monastic life alone with God.''9 In conclusion, let me point to three results of respecting the clear dis-tinction between the active and monastic dynamic. First, we must be careful how we make use of the Liturgy of the Hours. In the monastic community the Liturgy of the Hours is a primary determinant and focus of the whole day, at which the physical presence of all is expected. In the active commu-nity, a regular communal prayer besides th.e Eucharist seems necessary. Some use of the Liturgy of the Hours may serve as an appropriate regular com-munity prayer. On the other hand, some other type of communal prayer may better serve a particular community. If something o.f the Liturgy of the Hours is used, it should not become a primary determinant and focus of schedule, to the detriment of the members' ministerial involvement. So, depending on the size and variety of the local community, the physical presence of all members is neither expected nor possible. However, the active community would be deficient in its unified faith vision if each member did not share the same desire to pray together regularly--which desire would always take expression in physical presence, except for ministerial reasons. But for an active community to use the Liturgy of the Hours in a monastic fashion would be to violate its God-given charism. 666 / Review for Religious, September-October, 1986 Second, members of active communities cannot avoid a natural monas-ticizing tendency as they get older. As the biological breakdown of old age sets in, religious become less and less active, they settle into a much more regularized pattern, and the apostolate of prayer becomes more predominant in their daily lives. If we are careful of certain presuppositions, this natural monasticizing tendency will not necessarily violate the active apostolic nature of a community. But the older members, whose lifestyle is now understand-ably more monastic, must not claim that this monastic lifestyle is the genuine identity of the whole congregation. Another subtle change of attitude could be entailed here. If a section of the motherhouse is located where many of the older, retired sisters are living, then naturally the style and schedule of life for that part of the house will be more monastic--as it should be. However, we must then be careful .that this more monastic schedule and style not be idolized as typical for all other houses of the congregation, an image that motherhouses often in the past have projected. Such a misunderstanding would be a serious interference with the unity and ministerial effectiveness of the whole congregation. In fact, it can be downright demoralizing and dis-torting for younger members. Furthermore, though these older members are much more inactive than earlier in their lives, they must be helped to keep the active zeal and concerns of their hearts alive and peacefully integrated with their bodily inactivity. These older members must also have a live sense of the ministry of old age and retirement. They must be helped to realize how valuable and necessary for the whole congregation's ministerial effectiveness is their own ministry of prayer and sacrifice. So often older religious think they have retired from ministry. I cannot stress enough the need for the elderly, and for everyone, to realize that while the aged and the sick must humbly retire from active involvement they never retire from ministry. The final and most important ministry is dying. If these concerns are not forgotten, then the natural monasticizing tendency of old age 'will not interfere with the active, apostolic nature of a religious community. Third, in the long history of women's religious congregations, for various historical reasons which are beyond my simple point here, the Church has had great difficulty in recognizing the active charism at work in the hearts of various foundresses. Angela Merici, Mary Ward, Marguerite Bourgeoys and Louise de Marillac and their followers are but a very few examples of the suffering this confusion has caused. In some ways the Church still continues to struggle today with this issue of more fully acknowledging and facilitating the active charism within communities of women religious. It is very clear that the Church's welcoming approval of valid contemporary forms of active spirituality among women religious--and without imposing any additional, Two Apostolic Lifestyles / 667 illegitimate, monastic expectations-- will enormously enrich God's mission of justice and love in our world. This article has described two different charisms, two different apostolic lifestyles, the active and the monastic. The Spirit of God has created and kept these two charisms alive in the Church. In a recent talk to the American bishops Michael Buckley, S.J., summarized the treatment of charism in the document "Directives for Mutual Relations Between Bishops and Religious in the Church": "Charism always involves three factors: It is an enabling gift of the Spirit which so conforms the recipients to Christ that they build the Church.''~° Three things, then: a gift of the Spirit, intimacy with Jesus, for the sake of the Church. As we come to appreciate further the active and monastic lifestyles in the Church, it is the hope of this writer that we will not confuse or corrupt these different charisms, but cooperate with what God intends, through them, for the unity of the Church, the holiness of its members and the service of a faith-filled justice in our world. Paul's words to the Corinthians both confirm and stimulate our hope: There is a variety of gifts but always the same Spirit; there are all sorts of service to be done, but always to the same Lord; working in all sorts of differ-ent ways in different people, it is the same God who is working in all of them. The particular way in which the Spirit is given to each person is for a good purpose (1 Co 12:4-7). NOTES ~They Speak By Silence, a Carthusian (Huntington, Indiana: Our Sunday Visitor Inc.), p.3. 2One Pace Beyond--The Life of Nano Nagle, M. Raphael Consedine, P.B.V.M., (Moorabbin, Victoria: L.R. McKinnon & Co., 1977), p. 7. 3As a result of their study of the document "Essential Elements in the Church's Teach-ing on Religious Life as Applied to Institutes Dedicated to Works of the Apostolate," Franciscans are investigating and proposing the evangelical life as the best description of their charism. It remains to be seen whether this evangelical life is a third type of spirituality different from what I am calling the monastic and the active, whether it is its own unique blend of the active and monastic, or whether it is a particular version of an active spirituality. 668 / Review for Religious, September-October, 1986 4Vatican 11, "Decree on the Appropriate Renewal of the Religious Life," #8. 5Soul Friend, Kenneth Leech, (San Francisco: Harper and Row, 1977), p. viii. 6Vatican II, "Decree on the Appropriate Renewal of Religious Life," #8. 7See my two articles "Assessing and Choosing Even as the Journey Continues," REVIEW FOR RELIGIOUS, March/April 1984, and "Come Let Us Talk This Over: Issues in Spirituality, 1985," Part 1, 'REVIEW FOR RELIGIOUS, July/August 1985, and Part II, REVIEW FOR RELIGIOUS, September/October 1985. 8Vatican II, "Decree on the Appropriate Renewal of the Religious Life," #2. 9The Monastic Journey, T. Merton, (New York: Image, 1978), p. 213. ~°See "The Charism and Identity of Religious Life," REVIEW FOR RELIGIOUS, September/ October 1985, p. 661. From Tablet to Heart: Internalizing New Constitutions I and II Address: by Patricia Spillane, M.S. C. Price: $1.25 per copy, plus postage. Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Canonical Considerations of Autonomy and Hierarchical Structure Elizabeth McDonough, O.P. Sister McDonough is an Assistant Professor in the Department of Canon Law at The Catholic University of America (Washington, DC 20064). This article is based on a presen-tation she made to the LCWR convention in New Orleans last September. In the Middle Ages--from the grips of which many people suspect canon law has never been freed--canonical discipline was known as "practical theo-logy." That is, it was not a separate science as it is today, with specialized formulators, practitioners, codifiers and interpreters. What people did on a regular basis became operative norms of action. By authoritative interven-tion or by custom these operative norms of action eventually became recog-nized as laws in the technical sense of the Aristotelian/Thomistic construct, that is: An ordinance of reason formulated and promulgated by one charged with care of the common good. At that point in time the reasonableness of the norm, the intelligence of the individual, and each person's freedom of choice were paramount. Also in the Middle Ages--from the grips of which many people like-wise suspect religious life has never been freed--the ancient monastic and recently discovered mendicant ideas of religious life held sway. By that time the former was already highly clericalized, feudally land-based, rather well-off, and subject to frequent reforms. The latter was a new notion capitalizing on mobility, the development of towns, the discovery of trade, the rise of universities, and renewed lay piety. It, too, soon became rather clericalized; comfortably land-based, economically well-off, and in need of frequent reforms. 669 670 / Review for Religious, September-October, 1986 Nearly three centuries later at the time of Trentmfrom the grips of which most people are quite certain canon law and religious life have not been freed--canonical science was heavily influenced by nominalism, voluntarism, legalism and emerging casuistry. At that point in time the reasonableness of the norm, the intelligence of the individual, and one's freedom of choice were no longer paramount. The then recognized forms of religious life were suffering badly from the mediocrity and compromise and half measures that commonly accompany the waning of initial fervor, the dissipation of energies, the loss of resources, the monotony of the ordinary, the discovery of personal interpretation, and the sometimes misplaced convenience of dis-pensation, exception and privilege. Similarly, all of society was in flux: notions of political power, emerging nations, methods of warfare, forms of communication, frontiers of exploration, monetary systems, philosophical reasoning, theological conclusions, and ecclesiastical structures all experienced incredible upheavals and alterations. And in the midst of this social and ecclesial melange, the desperately needed "new idea" of apostolic religious life was conceived by Angela Merici, Ignatius Loyola, Mary Ward, Louise de Marillac and Jane de Chantal. These charismatic individuals were fol-lowed in a few centuries by Catherine McAuley and many others. Perhaps it was a failure of imagination on the part of the ecclesiastical establishment that perpetuated the ancient, cloistered, monastic model in theological reasoning and canonical practice for women religious. But reli-gious life itself simply continued to develop. Eighty percent of the religious groups ever founded became established between Trent and the twentieth century, and non-cloistered, non-solemnly vowed, apostolic religious life for women was finally universally recognized, but not until 1900. Canon law-- retaining some remnant of its medieval ',practical theology" identity--could not ignore the reality of the "new idea" in religious life forever, although recognition came rather slowly by our standards. Relating to the Present But what precisely is the connection of all this with the topic at hand, namely "Canonical Considerations of Self-Determination, Just Autonomy and Hierarchical Structure"? The connection is this: At the moment recog-nized forms of religious life are suffering badly from the mediocrity and compromise and half measures that commonly accompany the waning of initial fervor, the dissipation of energies, the loss of resources, the monotony of the ordinary, the discovery of personal interpretation, and the sometimes misplaced convenience of dispensation, exception and privilege. Similarly, at the present time all of society is in flux: notions of political power, emerg-ing nations, methods of warfare, forms of communication, frontiers of explo- Canonical Considerations / (171 ration, monetary systems, philosophical reasoning, theological conclusions, and ecclesiastical structures are all experiencing incredible upheavals and alterations. We are clearly in a post-conciliar era incredibly comparable to the late Middle Ages and to post-Tridentine times. In the midst of this social and ecclesial melange, religious life is again in need--perhaps desperately in need--of yet another "new idea." But those of us who are currently members of established communities, more than likely, are not the bearers of this desperately "new idea." At best we are perhaps--or certainly have the opportunity to be--artisans of a transition. And with proper understand-ing and use, this writer contends that canon law can be a great aid in this transition. Fostering a Transition To illustrate the transitional role of contemporary religious institutes, let us for a moment take the medieval methodological approach of canon law as "practical theology" and look at what current "theology in practice" in the 1983 code suggests about this life we call "religious." To begin, the new law talks about life: an identifiable form of life, a substantive form of life, a stable form of life. It speaks of a life clearly understood and freely chosen: a life of following Christ, a life of total dedication to God. It con-siders this life a particular state in the Church undertaken by profession of the evangelical counsels and lived in accord with the supreme law of the Gospel as expressed in the proper law of one's institute. It is a life involving some fixed organizational structures, certain obligations and rights, various spiritual exercises, some restrictions on personal and apostolic activities, numerous clear procedures for admission and departure, and a public con-nection to the local and universal Church. From the point of view of "practical theology" the new code requires proper law specification in seventy-four out of the one hundred fifty-three canons that apply to religious institutes. In other words, in nearly half of the canons concerning religious, the institute itself must or may determine specific elements of the life of its members, both individually and collectively. Thus, widespread distinctions in practice are not excluded by the universal law requirements for common life, identifiable superiors, necessary forma-tion, apostolic limitations, departure procedures, and the like. The prin-ciple of subsidiarity is canonically incorporated in the new code, and opportunities for practical variations are amply provided. How well or to what extent these are utilized depends entirely on one's proper law. Proper-law revision, or the writing of constitutions, as experienced during the last two decades in the life of religious institutes has been no easy task, however. In some instances the process was carried out in an ambience of 672 / Review for Religious, September-October, 1986 internal polarization that fomented contentions among members as each retreated to his or her corner courageously defending the truth for the sake of God. In other instances the formulation of an institute's truly representa-tive legislation was complicated by a certain lack of contemporaneity in institutional and hierarchical Church structures themselves. Nevertheless, these difficulties do not negate the fact that it is precisely the revision of proper-law wherein lies the opportunity for institutes to incorporate new ideas and new experiences of religious life. Good proper-law revision allows them to accomplish this without having to shoulder the burden of being the initiators or receivers of the desperately needed "new idea" mentioned above. Moreover, incorporating new ideas and experiences in proper-law to the greatest extent possible now, can help pave the way for later canonical acceptance of other, newer ideas and experiences, however long that may take. Institutionalizing Charisms Backtracking momentarily before going on, let us note that the phrase "new idea" is entirely inadequate. Ideas have consequences, but they are not the only realities that have consequences. And religious life is never primarily or merely an idea, an intellectual endeavor. It is a gift of the Spirit to, in, and through the Church. Charisms are like seeds planted in particularly fertile soil in a specific historical context. They are shaped and reshaped by the exigencies of history, by the fortunes and misfortunes of the passage of time. They are nourished and grow and evolve in the context of everyday life with everyday people--interspersed here and there by those we happily refer to as "saints" (while being equally happy we never had to live with them). Charisms are never captured in constitutions or any collection of fundamental and secondary documents. Charisms live in people or they do not live at all. Legal norms, on the other hand, are externally formulated and externally measurable. They can never totally express internal motivation. Thus, the basic import of any constitutions and any collection of fundamental and secondary documents is not merely their juridical perspective and canoni-cal determination. The legal heritage of an institute, capturing as best it can the articulated charism, is always conditioned by the emerging values of real life as experienced by those inspired to embrace the charism. People are, you see, an undeniably important element of the canonical system. On another level, the institutional Church, which in some form or another has been with us for nearly two millennia, must itself occasionally reach out and embrace a genuinely new charism. In such instances the ecclesial structure must fracture its preset boundaries, redefine its established cate-gories, and reorient its institutional life in order to incorporate, that is, take Canonical Considerations / 673 into its structures, a new breath of the Spirit. This reaching out and embracing a charism has probably happened only three times in Church history: for Benedictine monasticism, medieval mendicancy, and post-reformation apostolic orders. In each instance, institutional embracing of the new charism occurred quite slowly, required numerous adjustments and experienced set-backs over the years. The time may very well be ripe for another institutional embracing of truly new charisms of consecrated life in the Church. If so, this too will occur slowly, require adjustments, and experience setbacks. And, if history can offer us any objective insights regarding the process and its effects, one might be cautioned to note that once the institutional Church reaches out and embraces a genuinely new charism, the rest of the story is that of the charism's institutionalization. It is simply a matter of time and human nature: initial ideals are eventually dimmed or forgotten; initial fervor is slowly chilled or lost; initial Gospel goals are gradually subordinated to preservation of the new institution. Suffice it to say that the readers of this article are, more likely than not, part of already established, already institutionalized charisms and, as such, are not the first wave of any new movement in religious life. Limiting Self-Determination and Autonomy The parameters of ecclesial embrace and the exigencies of historical evolu-tion are the primary limiting factors in the "self-determination"aspect of any religious founder or foundress, of any religious institute. Self-determina-tion is never absolute. It has always been far from so for religious life, and still is. But this is also the case, for example, regarding members of the Christian faithful in general. In the new code all Christians are entitled to form associations (c. 215). All Christians should lead holy lives and promote the building up of the Church (c. 210). All Christians have the right and duty to work towards announcing the Gospel of :salvation (c. 211) and to undertake apostolic activi-ties (c. 216). But no Christians are obliged in any way to seek official recog-nition for these :activities in 'any canonical form unless they choose to do them in the name of the Church '(c.301,). And no Christian is obliged in any way to choose any form of consecrated life (c. 573 §2). Yet the self-determination of any Christian (which is never absolute to begin with) is quite circumscribed and channeled--limited, if you will--by either of the above choices once made. As individuals we cannot be both teachers and nurses at the same time. As communities we cannot be both monastic and apostolic at the same time. As institutes we cannot be both Ursuline and Franciscan at the same time. Thus, in an era that prefers to deal with "both/and," we are sometimes faced with an inevitable "either/or" because 674 / Review for Religious, September-October, 1986 no self-determination is absolute. Similarly the "just autonomy" of any institute is always and only to be considered within the context of ecclesial embrace and historical evolu-tion. Philosophically speaking, autonomy refers to freedom from external control and censure. It guarantees room for action and reflection without disruption, but it includes necessary coordination in reference to the whole. Nevertheless, any auto nomos, from the Greek to be self-normed, is funda-mentally limited by creation and redemption: by our realistic situation of being creatures in an ambience of and affected by evil. As individuals we have from the start only limited independence that remains always relative: so, too, with religious institutes in the Church. Appreciating the Role of Obligation Here it may be important to digress somewhat to consider the bias that supports the current canonical system. It is a philosophical/theological con-struct characterized by valuing status, common good and obligation. This is so in contrast to more recent philosophical/theological constructs character-ized by valuing human dignity, individual advantage and personal rights. Neither need be mutually exclusive of, or in direct contradiction to, the other. But both have often appeared so. Even with the advances of the last few centuries and the affirmations of recent popes and the articulations of Vatican Council II, the former con-struct is the one that clearly underlies the new law. In the new code, the communal context of "status" constantly qualifies any affirmations of equality in dignity. In it, the common good--perceived as a set of conditions enabling the attainment of reasonable objectives for the sake of which individuals have decided to collaborate--is clearly prior to independent, indi-vidual advantage. In it, rights are subordinate to and conditioned upon duties intrinsic to the Gospel and to our social nature. In it, the protection of rights is for the sake of fuller participation in one's evangelical and social obliga-tions. And in it, patriarchal paradigms and male-dominated linear images still predominate. But what of the alternative constructs? What of, for example, the philosophical and theological mind-set that emerges from the social contract and human rights theories of Hobbes, Locke and Rousseau? These are to a great extent the basis of our constitutional republic and the foundation of American civil law and jurisprudence. Prescinding from their equally patriarchal paradigms and male-dominated linear images, note that social-contract and human-rights theories appear to posit the pristine existence of free, independent but highly vulnerable individuals willing to ransom a portion of personal autonomy for collective security. Rights are the "playing Canonical Considerations / 675 cards" or the "poker chips" of the barter: some cannot be relinquished (these are termed "inalienable"); others can be relinquished but can also be recalled (in breach of contract). It may appear, at times, that the institu-tional Church would be much better off with a healthy dose of American civil liberties incorporated into its legal system: with a civil rights basis; with non-hierarchical checks and balances; with protection by administrative pro-cedures; with guarantees of prior notification, due process, provision for counsel, and the like. And, for the most part, this is probably not only an accurate observation but also a viable possibility and partial reality. Witness, for instance, the numerous appeals boards and administrative tribunals that already exist in many religious institutes and dioceses to complement the heavily hierarchical Church system. Indeed, it is clear that these two systems are not, and need not be considered, contradictory or mutually exclusive. Nevertheless, there is a significant difference between the Medieval and Enlightenment mind-sets, and the difference is crucial for ecclesiastical law and especially for religious institutes. Social-contract and human-rights con-structs, while very affirming of life and dignity in theory, are singularly inept at guaranteeing life and dignity to the individual from the community in practice. This is because one finds in them no legal locus of obligation. They are based, if you will, on the implicit myth that somewhere there exists a Utopian world of perfectly free humans who have no alienated or usurped rights and who experience no unresolved conflicts, individually or collectively. Reality is not quite so Utopian. So, for example, in the American social-contract/ human-rights systems, suppose you are .walking over a bridge beneath which there is someone in the water drowning. Note that, even though the drowning person has affirmed rights to life, education, suitable housing, equal-opportunity employment, a just wage, and more, there is absolutely no civil-law focus of obligation for anyone to come to his or her aid. This is not to say there is no moral obligati?n to come tothe person's aid, but there is no legal one. In fact, the legal system--because of numerous possibilities for litigation--at times seems even to militate against fulfillment of one's moral obligations in such situations. And note that we are not discussing here the medical/moral/legal subtleties of prenatal life or of the terminally ill. We simply have a recognizably fully alive human being with numerous affirmed rights who ends up quite dead because of lack of legal obligation in the system itself. In sharp contrast, the Aristotelian/Thomistic system of law, and even further back the Judaic/Talmudic system of law, are based primarily on obligations: common, mutual, reciprocal obligations that arise from a cor-porate experience. The Hebrew, the Christian, the religious is chosen-- passive voice--be it at Sinai, through the Last Supper, or by a call to conse- 676 / Review for Religious, September-October, 1986 crated life. We are chosen. This is not to suggest that we, therefore, have no responsibilities; but rather, to highlight the fact that the initiative is God's. Only the response is ours. Thus it is the beginning of our system's notion of legal obligation that becomes the crucial difference in the end.~ We do not begin by bartering away any pristine "rights." We receive a gift, with consequences. The legal constructs of our lives relate to divine events in and through which everything necessary for the eternal salvation of everyone for all ages has somehow already been given, in some sense even commanded. They are the same divine events in and through which we have freely assumed personal perpetual obligations. And they provide for an amazing absence of Utopian myths. For there is in salvation history ample evidence of human failure, outright betrayal, personal and collective infidelity, repeated digressions, and an uncanny unwillingness to live up to our part of the bargain. In contrast, on the part of God, there is ample evidence of long-suffering patience, relentless forgiveness and unswerving fidelity to the promise of mercy. Moreover, if we do not read the Gospel too selectively, even after having done everything expected, you and I have no basic right or even a distant claim to any reward whatsoever, although we are assured in the end of attaining the greatest possible goal. Situating Obligation in Hierarchical Structures The importance of proper law--the law that obtains for one's own insti-tute- has already been mentioned in regard to fostering the current transition in the paradigms of religious life. Proper law is also crucial to any element of self-determination and just autonomy within the Church's hierarchical structure. And the central element of ecclesiastical proper law, as well as ecclesiastical universal law, is the locus of incumbent obligation. This is what gives our laws content and objectivity for assuring the protection of values and the exercise of rights, even if these values and rights are not directly named as such. In fact, whether or not the values and rights are actually named in the law is of minimal importance. Perhaps at this point an example is in order. There is an ancient principle of Roman Law which states: Where there is a right, there is a remedy (Ubi ius, ibi remedium). It is in the logical contrapositive that we more readily recognize the truth of the principle, namely: If there is no remedy to be found for violation of an affirmed right, there is really no right at all. With this in mind, let us proceed to the example. It is an example not taken from ttie~ law for religious so that the content will not distract from the point intend~dl. Chnon 22'1! §'2',of~ the 1983 code states: If the Christian faithful are sum- Canonical Considerations / 677 moned to judgment by c6mpetent authority, they have the right to be judged in accord with the prescriptions of law applied with equity. It sounds wonder-ful. But what is there to guarantee that this will, indeed, be the case? The answer: incumbent obligations and opportunities to insist on their fulfill-ment as provided in the canons on judicial procedures. °The affirmed right of c. 221 §2 can be vindicated because all tribunal personnel must take an oath that they will fulfill their functions properly and faithfully (c. 1454). All tribunal personnel must disqualify themselves from involvement in cases concerning: (1) persons with whom they have a first-cousin or closer relationship, (2) persons for whom they are guardians or trustees~ (3) persons with whom they have a close friendship or for whom they feel a great animosity, as well as (4) those instances in which they desire to make a profit or avoid some loss (c. 1448). And if the tribunal personnel do not disqualify themselves, the parties in the case can lodge an objection (c. 1229) to which the court must attend before the trial can continue (c. 1451). All tribunal personnel are forbidden to accept any gifts whatsoever for the performance of their duties (c. 1456). And any tribunal personnel are subject to penalties, including loss of office, if they refuse to deal with a case for which they are competent, or attempt to deal with a case for which they are not competent, or violate the law of secrecy, or inflict damage on the parties out of malice or serious negligence (c. 1457). In other words, these procedural canons--specifying as they do the legal locus of obligations and providing the opportunity to insist that the obliga-tions be fulfilled--are really what give canonical force to c. 221 §2. But the point is this: These canons, albeit with different numbers, were also in the former code. The affirmation of current c. 221 §2 was not. How much this newly affirmed "right" would mean without these related obligations is questionable, for indeed: If there is no remedy, there is really no right. And how much this newly incorporated right actually adds to the related, already long-standing procedures still remains to be seen. All the foregoing in norway intends to ignore the fact that. even in the best of legal systems incumbent obligations can upon occasion be observed primarily in the breach. The intention is, rather, to provide a clear under-standing of the importance of obligations in the Church's legal system in order to investigate more meaningfully the numerous obligations contained in the canons concerning religious institutes. Religious Institutes and Obligations To begin our discussion, as well as to illustrate the complexity of the: interrelationships among canons, let us consider thosecanons contaii~ed under the title "Obligations and Rights of Institutes and of their Members,." cc. 678 / Review for Religious, September-October, 1986 662-672. As often as one might comb the (official Latin) text of the canons, there is not one strict right (ius) to be found. But at this point in the presenta-tion, such a discovery should be no great surprise: It is the locus of incumbent obligation, not the affirmation of rights, that is the substantive base for our legal system. Moreover, listed in these canons there are numerous obliga-tions from which it is clear that what other legal systems call "rights" will be respected even though not mentioned by name. To pursue the practical content of obligations/rights in the code as related to self-determination, just autonomy and hierarchical structure, we will isolate one of the canons in this section and investigate its canonical consequences. Perhaps the most important obligation listed in this set of canons is that of c~ 670: Each institute must (debet) supply for its members all those things necessary for attaining the end of their vocation. The debet is canonically preceptive language. The subject, object, and matter of the obligation are, respectively, the institute, its members, and necessities. Proper law should certainly address itself to the objective meaning of "necessities," and the meaning should have some reference to what is justly judged so in an equit-able manner by competent authority within the norms, structures, and resources of a particular institute. There is some problem, to be sure, with relating mandated necessities to the end of one's vocation when that end ultimately transcends temporal realities and, thus, is effectively precluded from the possibility of practical evaluation. But consequences of the mandate in c. 670 are extensive and have already been addressed by canonists.2 At the very least, this obligation on the part of institutes is interpreted as requiring those in positions, of government to provide for, and as giving members a corresponding right to: (1) sound, complete, approved proper law, (2) structural provision for general chapters, superiors and councils, (3) systematic formation, (4) stable community life, (5) suitable options for apostolic action or internal work in accord with the institute's mission, and (6) appropriate material goods and .opportunities for ongoing health care, formation, work and renewal. Note that none of the mutual obligations/rights in this list are meaningful except as connected to a coherent legal system that can guarantee their fulfill-ment. And recall that in Church law the locus of incumbent obligation is what provides objective content and procedural safeguards for affirmed or unaffirmed rights. It is the locus of incumbent obligation that is the basis for whatever down-ward or lateral accountability might exist in our hierarchical system, which Canonical Considerations / 679 operates primarily on the intrinsic principle of upward accountability. That is, in fulfilling well the obligations it has towards its members (i.e., its down-ward accountability), any institute is also more than likely fulfilling its obliga-tions towards the other elements of the hierarchical structure (i.e., its lateral and upward accountability). Simply put, an institute cares for downward accountability by attending to the legal obligations it has towards its members. It does this by providing for at least the six categories mentioned as flowing from the requirement of c. 670. But in so doing the institute is not only protecting the rights of individual members. It is also establishing itself on a sound operational basis for relating to equivalent juridic persons, such as other religious institutes, in lateral accountability. And it is likewise con-tributing to its own just autonomy in the upward accountability of the insti-tute to higher authorities in the hierarchical structure. Thus, all of the mutual obligations/rights that derive from c. 670 are directly or indirectly related to the question of an institute's existence and just autonomy. But the motive for action and the locus of accountability in c. 670-- fulfilling obligations toward members--shift the focus for the institute from that of accepting the collective imposition of alien restrictions to that of guaranteeing the possible pursuance of someone's response to having been chosen. It is possible to approach this accountability from an entirely different perspective, namely: from the recog-nition of just autonomy for religious institutes in c. 586. Indeed, the result of beginning with c. 586 might even be somewhat similar, as will be seen in the next section. Yet the basis for action in the former approach is probably more canonically sound. Religious Institutes and Just Autonomy Canon 586 states that it belongs to local ordinaries to preserve and protect (servare ac tueri) the autonomy of each institute. In the same canon "just autonomy of life, especially of government" is recognized by universal law. The canon goes on to describe this "just autonomy" as that by which insti-tutes enjoy (gaudeant) their own discipline and have the power to pre~serve (servare valeant) their patrimony3 intact. The patrimony of an institute of consecrated life is described in c. 578 as the intention and purpose of the founders/foundresses, sanctioned by competent ecclesiastical authority, con-cerning the nature, end, spirit and character of the institute as well as its sound traditions. The canon adds that this patrimony is to be faithfully preserved (servanda est) by all. Elsewhere, in c. 631 § 1, the general chapter is given special responsibility both to protect (tueri) the institute's patrimony as described in c. 587 and to promote its appropriate renewal (accommodatam renovationem). Still elsewhere in c. 587 §1, institutes must (debent) incor-porate into their constitutions .whatever is established regarding their 680 / Review for Religious, September-October, 1986 patrimony in order to faithfully protect (ad. fide#us tuendam) the voca-tion and identity of their instutute. Another set of canons is also pertinent to the investigation at hand: cc. 675 §1, 611 #2, 677 §1, and 671. The first states that in apostolic institutes apostolic action is part of their very nature (ipsam eorundem naturam). The second states that a bishop's consent for canonical erection of a religious house includes the right (ius) to exercise the works proper to the institute according to the norm of law and within any restrictions contained in the consent. The third states that superiors and members of institutes should faithfully retain (fide#ter retineanO and prudently accommodate (prudenter accommodenO the mission and works of their institute. And the fourth states that members may not undertake pgsitions outside of those proper to the institute,without the permission of legitimate superiors. Both the language and the interplay of all these canons are significant. The patrimony of any institute, or, if you will, the meaningful heritage or expres-sion of its charism, is somehow to be contained in its proper law. Note that this is the same sound, complete, approved proper law to which membe~-s have a right by reason of the obligation in c. 670. And this patrimony is to be preserved by all--an unqualified and inclusive all--according to c. 578. Con-stitutions (c. 587), general chapters (c. 631), and local ordinaries (c. 586) are each required (using some form of the same Latin verb, tueor) to protect the institute's patrimony. Chapters have the responsibility to renew it (c. 631), while superiors and members have the ability to retain and accommodate certain aspects of it (c. 677). Now for the sake of example, let us suppose that an institute has been founded whose nature is apostolic, whose purpose is to practice the corporal works of mercy, whose spirit is non-monastic, and whose character, because of its purpose, is for the most part one of commitment to individual rather than to collective apostolates. Let us also suppose that the instutute is of pontifical right, that it has three canonically erected houses in three dioceses, and that its members are present in seven other dioceses in which the institute has n6 canonically erected houses. Finally, let us suppose that a member of this institute, with appropriate permission from internal authorities and fulfilling the norms of universal and proper law, is exercising an apostolate which the diocesan bishop does not wish this person to exercise in the diocese entrusted to his care. The stage is set, is it not, for the play of tensions commonly experienced between just autonomy and hierarchical structure? Without being facetious, let me suggest further that the script for this act of the play commonly has the religious entering stage left, the bishop entering stage right, and all defini-tive action coming Deus ex machina from above. The entire performance Canonical Considerations / 681 is usually viewed only through the opera glasses of a communications media well known for its ability to distort the factual while filling lacunae with unfounded conjecture. When the curtain falls, there are inevitable winners and losers, but who belongs to which category most often depends on where you were seated--center orchestra, third balcony, backstage, or in the wings. And usually the real issues have neither been well addressed nor even partially solved, while genuine Christian values, not to mention Christian people, have more than likely been forgotten or neglected or badly battered during the performance. As a canonist, this writer holds there are viable alternatives to the above scenario. For, if law does nothing else for us in the Church, it ought to at least be able to function as the impartial arbiter in cases of conflict. How well it can do this for cases such as the above, however, depends on how clearly and thoroughly obligations are both delineated in proper law and fulfilled by those responsible for them. But, to return to the case and the question at hand: Can the bishop prohibit the religious from exercising the apostolate in the diocese entrusted to his care? If you view it from the per-spective of the religious--to use familiar phraseologywthe "bad news" is that he probably can, because ultimately all religious are subject to the power of the bishop in apostolic works (c. 678 §1). The "good news" is that such a prohibition would be very difficult in some circumstances. Needless to say, if you are looking at this case from the vantage point of the bishop, the content of the answer is exactly the same: The prohibition is probably possible but possibly very difficult. The law, you see, is rather objective and can be an impartial arbiter in such matters, even though the "goodness" or "badness", attributed to the content would probably be reversed (and logically so) in the judgment of the bishop. Why is it probably possible but possibly very difficult for the bishop to forbid the religious from exercising an apostolate in the diocese entrusted to his care? The answer, to be canonically sound, requires a careful investi-gation of the canons previously mentioned. If the institute is an apostolic one, then apostolic works are part of its nature by law (c. 675). The nature of an institute as sanctioned by ecclesiastical authority is part of its patri-mony to be preserved°by all (c. 578) and contained in its constitutions (c. 587). The power to preserve this patrimony is part of an institute's legally recognized just autonomy of life, and local ordinaries are to preserve and protect this autonomy (c. 586). Regarding just autonomy of life, on the one hand, it cannot be restricted merely to internal matters or only to government. If autonomy is restricted to internal matters, then the understanding of religious life under universal law would be a dichotomized, compartmentalized one. The code takes great 682 / Review for Religious, September-October, 1986 pains to indicate that this is clearly not the case, and especially for the apostolic activity of apostolic institutes (cc. 662, 673, 675). Furthermore, if autonomy is restricted to the institute's internal government, then the just autonomy "especially of government" recognized in c. 586 is a meaningless phrase even canonically. On the other hand, if any apostolate is fundamental to an institute and if any autonomy in regard to this apostolate is to be recognized, then the apostolate must be clearly articulated in the institute's constitutions. If it is clearly articulated in the constitutions, and if the institute has a canon-cially erected house in the diocese, then this includes a strict right (ius) to exercise proper-law apostolate(s) of the institute from this house (c. 611 #2). Note, however, that while the institute has this right, each and every member of the institute is not necessarily free to exercise the right. Canonists do agree that, in granting consent for a religious house, a diocesan bishop can restrict some of the institute's activities for all of the members or all of the institute's activities for some of the members. But they also agree that he cannot restrict all of the institute's activities for all of the members. If he judges this extreme restriction necessary, he simply ought not to grant consent for establishing the house. Thus, in response to the case, if: - there is a constitutionally established apostolate - exercised by a member of the institute -~with proper internal permissions ~ according to universal law (i.e., legally) -. from a canonically established house -to which no general or specific apostolic restrictions have been attached, it would be very difficult for the bishop to prevent the religious from continuing the apostolic activity. The prohibition would not be impossible, however, because it is provided by c. 679, that if: - the bishop judges there is a most grave cause - after having referred the matter to the major superior - and if the major superior does not take appropriate action - the bishop can prohibit the religious from remaining in the diocese. But this action constitutes a penalty (c. 1327 §1) which means that -the procedure for application of penalties is to be followed (cc. 1341-1353) - no steps may be dispensed with (c. 87) 7 all wording must be interpreted strictly (c. 18) - the constitutions of the institute may not be violated (c. 1327 §1) and - the bishop must immediately inform the Holy See of his action (c. 679). Canonical Considerations / 683 Whence, the answer given above must contain an important qualification: The prohibition is probably possible but possibly very difficult only if the initial legal obligations regarding apostolate, houses and constitutions have been fulfilled by the institute to which the member belongs. But such is not usually the case, is it? For the most part situations arise in which it is clear that one or many of the above legal obligations have not been fulfilled and, consequently, the rights involved are not well protected. It often happens that the institute has no canonically erected house in the diocese. Then there is simply no right for the institute or any of its member to exercise any apostolate there. If they do so, they do so at the good will of the bishop who can subsequently forbid what he has previously permitted. The written agreements between diocesan bishops and competent superiors, which are now required by c. 681 when entrusting works to religious, might possibly give the religious a cause for civil-law action in the case of a breach of contract, but this could only occur if the agreements were poorly composed canonically in the first place. One might add that adhering to the require-ment for these written agreements, which are supposed to include the type of work involved, could possibly identify potential conflicts such as the above case in their incipient stages. It also often happens that a particular activity exercised by a religious is not mentioned--or at least not referred to in a specific enough manner--to definitively include it in the constitutionally approved elements of the insi-tute's apostolate. The competent internal authority by making a practical interpretation in the course of good government may judge that this specific activity is included within the constitutionally approved elements of its aposto-late. But if this practical interpretation is challenged and recourse is had to the competent external authority, the interpretation of the authority who approved the constitutions in the first place is the one that prevails. Another common occurrence is practical accommodation of an institute's mission and apostolic works by the superiors and members in accord with c. 677. An institute may adapt its apostolate from educating orphans, for instance, to educating Blacks or Hispanics. Or, again, an institute may relin-quish nursing in hospitals in order to serve in home-nursing ministries. Some-times these accommodations are not subsequently or accurately incorporated into one's constitutions by a general chapter. But legal affirmation of such adjustments is both the obligation and prerogative of general chapters accord-ing to c. 631. If general chapters do not fulfill their obligations by providing an adequate update of an institute's proper law, the "good news" and "bad news" for the religious will be rendered as mentioned above. Three other forms of apostolic accommodation are also common and can be far more problematic, namely: 684 / Review for Religious, September-October, 1986 (1) defining the institute's mission and apostolate in so generic a manner that almost any apostolic activity can be included in them, (2) including in the institute's mission and apostolate some activities that appear to be only indirectly connected with its patrimony, and (3) including in the institute's mission and apostolate those activities which relate closely to those prohibited for religious in universal law. It would be unrealistic--if not grandiose--to attempt a treatment here of the specifics of each of these instances, but all three can certainly be recog-nized as occasions for another play of tensions between just autonomy and hierarchical structure. In the process of approval of constitutions, competent ecclesiastical authorities often perceive these instances as fostering generic vagueness or minute inclusiveness or institutional challenges: Their response is usually to request or to mandate adjustments in wording and/or content. This is often viewed by the institutes both as a violation of their just auto-nomy and as a negation of their renewal experiences. There is no doubt that the attitudes of those involved in the dialogues concerning constitutional revision are crucial to the results. In the first case just suggested, there can be--but need not be--a real danger of dissipating an institute's resources by too extensive a diversification within a generic category, such as education or health care or social justice. In the second, there can be, but need not be, a noble attempt to "legitimize" the activity of every member, however diversified, by incorporating it by name into the institute,s proper law. In the third, there can be, but need not be, a genuine and necessary prophetic challenge to the gradually institutionalized: restrictions on Gospel imperatives. Whether competent authorities and reli-gious institutes approach these and similar situations from a stance of polari-zation and confrontation or from a stance of pluralism and constructive compromise alters the "flashpoint" of the matter involved. A "flashpoint" is the degree of flammability of combustible materials. Most readers will probably be aware that there have been many tenuous "flashpoints" approached and passed by the interaction of hierarchy and religious--as well as among religious themselves--throughout history. Such opposition and conflict, indeed, utter conflagrations at times, have been regrettable and are certainly not to be excused.4 But in the interaction of religious charism and ecclesial institution they will always be potentially present. Suggestions are sometimes made that religious institutes experiencing great charism/hierarchical tensions might opt for what is referred to as "non-canonical" status. Legally speaking "non-canonical" is a misnomer as well as an almost impossible option. Religious institutes are by law public juridic persons (c. 634, 116 §2). Canonical Considerations / 685 This means they automatically have a "canonical status" which can also be described as legal standing or public authentication within the ecclesial structure. This status is understood to guarantee the soundness of the insti-tute's charism and traditions, to empower the duly elected officers of the institute forgoverning, and to confer a mandate on the institute (and its members) for apostolic activities. It is quite clear in Church law that only the appropriate ecclesiastical authorities--namely, Diocesan ]~ishops or the Apostolic See--can erect religious institutes (cc. 576, 578-579, 589), can approve and accept the charisms of founders and foundresses (c. 578), and can officially interpret and moderate the practice of the evangelical counsels (c. 576). Any public juridic person in the Church is by law a "perpetual" entity and can be legitimately extinguished only by competent authority (c. 120 §1). The Apostolic See alone is able to suppress an institute of consecrated life once it has been canonically erected (c. 584). On the occasion of such sup-pression, the disposition of the goods of the institute, which are by law "ecclesiastical goods" (c. 1257), belongs to the Apostolic See (c. 584) unless the approved statutes of the public juridic person (i.e., the institute's proper law) provide otherwise (c. 123). Thus, the material possessions of any religious institute, as well as the final decisions regarding what is to be done with them, do not belong ultimately to the institute or to its members but to the institutional Church. Moreover, religious institutes are "collegial" public juridic persons (c. 115 §2) andas such continue to exist (unless suppressed) as long as there is one surviving member, upon whom all the rights and obliga-tions of the institute devolve (c. 120 §2). For two major reasons, therefore, it is not legally realistic for a religious institute as such to become "non-canonical" in response to the tensions experienced in the interplay of the institute's charism and hierarchical struc-tures: (1) suppression of a religious institute is difficult to accomplish and (2) truly non-canonical status is almost impossible to find. First, an institute does not have the authority to suppress itself; and it is rare that all members of an institute might opt for requesting suppression by the Apostolic See. If such were the case., however, the juridic person could totally cease to exist. But if even a few chose to remain and were allowed to do so, these few would then enjoy all the rights and assume all the obligations of the still existing original religious institute. The ecclesiastical goods of the institute would also be subject to the care and control of the remaining members according to Church law? In other words, the mem-bers of any religious institute cannot simply decide to self-destruct the juridic person and head off into the sunset, each fortified with his or her own "piece 686 / Review for Religious, September-October, 1986 of the (institutional) rock." Second, even if an institute were sup