Suchergebnisse

The first of these papers carried a warning against conceiving social order in an absolute sense. It does not mean suppression of all forms of competition and defeat, but only the protection of selected human interests at the expense of others. Even taking order in this limited sense, it was found that custom and voluntary adjustment furnishan incomplete apparatus for its furtherance. The effectiveness of custom was seen to be connected with the auxiliary activity of an organ of leadership to serve as a focus for the radiation of custom, and a pivot for change. Voluntary adjustment, while capable of resolving many interest-conflicts beyond the reach of custom, was also found to rely largely on the initiatory activity of an organ of mediation. Finally, we have thus far considered social order primarily from the point of view of the prevention or adjustment of direct conflicts of interests between individuals.The functioning of a social group requires more than that its members should refrain from what other members resent as invasions of their interests. If the advantages of group life are to be reaped, it is necessary that at many points the group should, aswe say, act as a unit, which means that each member should so shape his conduct with reference to the conduct of others that the acts of all, when thus geared together, will produce an aggregate or group result. This gearing together of the acts of separate individuals is what is commonly called "coöperation." Coöperation has value only as it furthers interests which belong to individuals.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: private citizens, the Manager of Railroads, Javier Sánchez Mejorada, Governors, State Secretaries, the Confederation of Workers' Parties of Puebla, the Tehuacanera Union of tenants and the Masonic V Lodge. The aforementioned telegrams concern requests for appointments, mediation in election processes, money wires, reports on the Leduc whereabouts and the solution to the Hinojosa's matter. Replies of acknowledgement for mailed messages, transcription of messages sent by the President of the Universidad Nacional Autónoma de México, Ignacio García Tellez to Gen. Plutarco Elías Calles requesting his mediation with the Manager General of Railroads Javier Sánchez Mejorada to resume the activities of the Economic Studies Office of the Restructuring Committee of Railroads, a request for searching Gudalupe Cantú, so that he can respond to the accusations against him, a request for guarantees in the case of the Oaxaca mayor's actions, report on election issues in Jojutla, Morelos, greetings on the recuperation of Gen. Plutarco Elías Calles' wife, report of the tenant conflict in Puebla, a request for pardon of debts to debtors and users of the waters of the Mayo River, a notification from the Masonic Lodge about the inauguration of the "la hora antialcohólica", reports on the attacks against the municipal autonomy in Tlapa, Guerrero. / Telegramas entre el Gral. PEC, particulares, Director de Ferrocarriles, Javier Sánchez Mejorada, Gobernadores, Secretarios de Estado, Confederación de Partidos Trabajadores de Puebla, Unión Inquilinaria Tehuacanera y Logia Masónica V., acerca de: solicitudes de audiencia, intervención en procesos electorales, envío de giro, informes sobre paradero de Leduc y arreglo del asunto de Hinojosa. Respuestas de enterado a mensajes emitidos, transcripción de mensajes enviada por el Rector de la Universidad Nacional Autónoma de México, Ignacio García Téllez al Gral. PEC para que interceda ante el Director General de Ferrocarriles Javier Sánchez Mejorada para que se restablezca la Oficina de Estudios Económicos del Comité Reorganizador de Ferrocarriles, solicitud de búsqueda de Guadalupe Cantú para que responda de los cargos que se le hacen, solicitud de impartición de garantías contra acciones del Presidente Municipal de Oaxaca, informe sobre problemas en proceso electoral en Jojutla, Mor., felicitaciones por restablecimiento de salud de la esposa del Gral. Calles, informe sobre conflicto inquilinario en Puebla, solicitud de condonación de adeudos a usuarios de aguas del Río Mayo, notificación de Logia Masónica sobre la inauguración "la hora antialcohólica", informe sobre ataques a la autonomía municipal en Tlapa, Gro.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: private citizens, the Chamber of Labor from the Federal District, Governors, the Revolutionary Alliance of Workers and Peasants from Puebla, the Angel Flores Club from Guasave, Sinaloa, Gen. Plutarco Elías Calles' personal secretary, Soledad González, the El Valor de Tlaxcala Union, the President of the Electricity Customers. The Plutarco Elías Calles Political Club from Rosario, Sinaloa, the Renovating Railroad Party, the Workers and Art crafters from Puebla, the Association of Graphic Arts, the United Guild of Polishers from Tampico, the Domingo Arenas Peasants Confederation from El Moral Texmelucam, Puebla, Military personnel, Mayors, and the Agricultural Chamber of Navojoa, Sonora. The aforementioned telegrams concern a notice on the trip of the Llorente family, requests for scheduling appointments, reports on the social peace in the states, protests against the tricks and plot to discredit Juan Andrew Almazán, governor of Puebla, election conflicts in Sinaloa, Tlaxcala, Puebla, and Guerrero, replies of acknowledgement, money wire to Emilia Lacy, granting appointments, approval of payment to the Agricultural National Bank, reports on the resuming of telegraphers' work, a request to mediate the compliance with electrical fees, condolences to Gen. Plutarco Elías Calles for the passing of his wife, Ms. Leonor Llorente, shipping of an order of gauze, a request for a recommendation, an offer of a vacation house to Gen. Calles, a request for mediation in the conflict between workers and Santiago Galas, a request to support the establishment of the Credit Union Bank in Puebla, mediation in the process of approving the departure of a ship from Tampico, payment to the manager of the Customs in Nogales, a request for a pension, confirmation of the approval of a pay raise at the Chiapas City Council, an offer of services to fulfill the Calles Plan, a request of funding for the harvest of peas, granting the telegraph franchise to the Wells Fargo Company. / Telegramas entre el Gral. PEC, particulares, Cámara del Trabajo del Distrito Federal, Gobernadores, Alianza Revolucionaria de Obreros y Campesinos de Puebla, Club Angel Flores de Guasave, Sin., secretaria particular del Gral. PEC, Soledad González, Sindicato El Valor de Tlaxcala, Presidente del Comité de Consumidores de Energía Eléctrica, Club Político Plutarco Elías Calles de Rosario, Sin.; Partido Renovador Ferrocarrilero, Partido Obreros y Artesanos de Puebla, Asociación de Industriales de Artes Gráficas, Gremio Unido de Alijadores de Tampico, Confederación Campesina Domingo Arenas de El Moral Texmelucam Pue.; Militares, Presidentes Municipales y Cámara Agrícola de Navojoa, Son., acerca de: notificación de viaje de la familia Llorente, solicitudes de audiencia, informes sobre paz en los estados, protestas contra maniobras ejercidas para desacreditar al Gobernador de Puebla Juan Andrew Almazán, conflictos electorales en Sinaloa, Tlaxcala, Puebla y Guerrero, respuestas de enterado, envío de fondos a Emilia Lacy, concesión de audiencias, autorización de pago a favor del Banco Nacional Agrícola, informes sobre reinicio de labores de telegrafista, solicitud de intervención para que se respeten tarifas eléctricas, condolencias por la muerte de Leonor Llorente, esposa del Gral. PEC, envío de pedido de gasas, solicitud de carta de recomendación, ofrecimiento de casa de descanso para el Gral. Calles, solicitud de intervención en el conflicto entre obreros y Santiago Galas, solicitud de apoyo para fundación de Banco Refaccionario en Puebla, intervención para que se autorice salida de barco de Tampico, pago a administrador de la Aduana de Nogales, solicitud de pensión, notificación de aumento de ingresos en Ayuntamiento de Chiapas, ofrecimiento de servicios para la organización del Plan Calles, petición de fondos para cosechas de chícharo, concesión de franquicia telegáfica a la Compañía Wells Fargo.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: his personal secretary Soledad González, private citizens, Governors, Comercial Argentina Ltd., Congressmen, the representative of the Electricity Company, the president of the Great Students Party of the Republic, the president of the Supreme Justice Tribunal, the Minister of el Salvador, Uriarte, Military staff, Mexican Constructors, S.C. de R.L., The Confederation of Democratic Parties of the Republic, the National Chamber of Commerce from Oaxaca, Mayors, Senators, the Pro-Cárdenas Committee of the Federal District, the Tomás Garrido Tabascan Confederation, the workers of the National Plant of Tanning, the Union of Guild Leagues of the Municipality in Mérida, Military staff, the Unique Union of Railroad Workers and the Union of Mill Workers. The aforementioned telegrams concern information about Gen. Plutarco Elías Calles' travel, confirmation of Gen. Plutarco Elías Calles' visit, thank-you note for message mailed by Soledad González, documents related to visits and purchases to the Chapultepec Cotton Factory, endorsement and greetings to Gen. Plutarco Elías Calles by Governors, requesting Gen. Plutarco Elías Calles' return to the capital city, requests for appointments, information about the situation of electricity companies in regards to the application of new fees, a request for employment in a hacienda, election issues in Tuxpan, Nayarit, appreciation notes for messages of support, family matters, information about a shipping of wine, confirmation of the sale of garbanzo, requesting mediation to remove an employee, and the pending sentence at the Federal Council of Conciliation and Arbitration on the termination of employees, information about the elections in Monterrey, Nuevo León, request for cutting 4,000 postas [wooden poles] in Lampazos, Nuevo León, request for mediation in the conflict of Veracruz, which threatens the sovereignty of the state. / Telegramas entre el Gral. PEC, su Secretaria Particular Soledad González, particulares, Gobernadores, Comercial Argentina, S.A., Diputados, Representante de Compañías Eléctricas, Presidente del Gran Partido Estudiantil Universitario de la República, Presidente del Tribunal Superior de Justicia, Ministro de El Salvador, Uriarte, Militares, Constructores Mexicanos, S.C. de R.L.; Confederación de Partidos Demócratas de la República, Cámara Nacional de Comercio de Oaxaca, Presidentes Municipales, Senadores, Comité Pro Cárdenas del Distrito Federal, Confederación Tabasqueña Tomás Garrido, Obreros de la Planta Nacional de Curtiduría, Unión de Ligas Gremiales del Municipio de Mérida, Militares, Sindicato Unico Ferrocarrilero y Sindicato de Obreros Molineros, acerca de: reporte sobre viaje del Gral. PEC, notificación de visita del Gral. PEC, agradecimiento de mensaje enviado por Soledad González, documentación relativa a recorridos y compras para la Fábrica de Algodón Chapultepec, adhesiones y saludos de Gobernadores al Gral. PEC, solicitudes por retorno del Gral. PEC a la capital, solicitudes de audiencia, notificación sobre situación de empresas eléctricas ante la aplicación de nuevas tarifas, solicitud de empleo en Hacienda, problemas electorales en Tuxpan, Nay.; agradecimientos por mensajes de adhesión, asuntos familiares, informes sobre remesa de vinos, notificación sobre venta de cosecha de garbanzo, solicitud de intervención para remoción de empleado, y en el laudo pendiente en la Junta Federal de Conciliación y Arbitraje sobre cese de trabajadores, notificación sobre elecciones en Monterrey, N.L:, solicitud de tramitación de corte de cuatro mil postas en Lampazos, N.L.; solicitud de intervención en conflicto veracruzano que atenta contra la soberanía del estado.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: private citizens, Congressmen, Governors, Masonic Lodges, Mayors, Military Chiefs, the National Agrarian Chamber of the Comarca Lagunera, the Peasants and Workers Party, the Acción Poblana Great Revolutionary Party, the President of the Michoacán Central School of Agriculture, the president of the Pro Bonilla Committee in Tlaxcala, the Workers Union of La Joya factory, and the president of the Abasolo club of the National Revolutionary Party. The aforementioned telegrams concern congratulations to Gen. Plutarco Elías Calles on his appointment as Secretary of Finance and Public Credit, report on the situation of the victims in Tampico, thank-you reply for the attentions provided to Major Juárez and Capt. Luna, shipping of cement, Gen. Antonio Gómez' notification of the transition of the Traffic Office, requests for appointments, , report on the inauguration of a stadium in Saltillo, Cohauila, a request for shipping jewelry, Gen. José Mijares Palencia's political campaign in Puebla, a petition demanding the amendment of the Code of Civil Procedures, a report on Dr. Cushing's whereabouts, report on the debt of the Cruz Gálvez School, an invitation to the celebration of anniversary of the Michoacán School of Agriculture, election issues in Tlaxcala, Aguascalientes, Guerrero and Veracruz, request for mediation in the negotiations to establish the Railroad shops in Gómez Palacio, Durango; suspension of hearings due to Gen. Plutarco Elías Calles' health issues, a request by B. A. José Campuzano asking for his reinstatement in his former job, mediation in the Workers conflict in Puebla, a petition to not open the international Bridge of Chihuahua, reports on the smear campaign against Francisco Castellanos JR., Governor of Tamaulipas / Telegramas entre el Gral. PEC, particulares, Diputados, Gobernadores, Logias Masónicas, Presidentes Municipales, Jefes Militares, Cámara Agrícola Nacional de la Comarca Lagunera, Partido Campesino y Obrero, Gran Partido Revolucionario Acción Poblana, Director de la Escuela Central Agrícola Michoacán, Presidente del Comité Pro Bonilla en Tlaxcala, Sindicato de la Fábrica La Joya de Puebla y Presidente del Club Abasolo del Partido Nacional Revolucionario, acerca de: felicitaciones al Gral. PEC por su designación como Secretario de Hacienda y Crédito Público, informes sobre la situación de los damnificados en Tampico, agradecimiento por trato dado al Mayor Juárez y al Cap. Luna, envío de cemento, notificación del Gral. Antonio Gómez sobre entrega de Oficina de Tránsito, solicitudes de audiencia, informe sobre inauguración de estadio en Saltillo, Coah.; solicitud de envío de joyas, campaña política del Gral. José Mijares Palencia en Puebla, petición de que sea modificado el Código de Procedimientos Civiles, informe sobre localización del Dr. Cushing, informe sobre adeudo de la Escuela Cruz Gálvez, invitación a fiesta conmemorativa de la Escuela Agrícola Michoacán, problemas electorales en Tlaxcala, Aguascalientes, Guerrero y Veracruz, solicitud de intervención para que se establezcan los Talleres del Ferrocarril en Gómez Palacio, Dgo.; suspensión de audiencias por enfermedad del Gral. PEC, solicitud del Lic. José Campuzano en que pide se le reinstale en su empleo, intevención en conflicto obrero de Puebla, petición de que no se reabra el Puente Internacional de Chihuahua, informes sobre campaña de descrédito contra el Gobernador de Tamaulipas, Francisco Castellanos Jr.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: Aligners, The Acuexcomac Agrarian Executive Committee, the Great Workers Union of Guaymas, Congressmen, Senators, Municipal agents, the Díaz Mirón Students Association, the Public Welfare, Gen. Plutarco Elías Calles' personal secretary Soledad González, the National Confederation of Teachers' Organizations, H.R. Saffors Executive Vice president of the Missouri Pacific Line, Governors, the Autonomous Union of Stevedores and dockworkers of Yávaros, Sonora, the Great Symbolic Independent Lodge, the Committee of Electricity Costumers, the Union of Trade Workers, The Union of Graphic Arts Workers, the Union Chamber of Workers from Chihuahua, the Divisional Council of the Confederation of Transportation and Communications, the American Smelting Progressive Labor Union, Mayors, the representative agent of the Henequen Growers in London, the Plutarco Elías Calles National Revolutionary Youth Party, the Díaz Muñoz Directorate of the Association of Students, the Vice Consul Efraín G. Domínguez and retail sales people. The aforementioned telegrams concern the shipping of a car owned by Ms. Llorente, elections conflicts in Puebla, Tlaxcala, Guerrero, and Sinaloa, a request to stay in the appointed position, condolences to Gen. Plutarco Elías Calles for the passing of his wife Ms. Leonor Llorente, reply messages of acknowledgement, a request to attend to Gen. Calles' children, requests for scheduling appointments, reports on the social peace in the states, granting appointments, a request for mediating in Col. Carlos Riva Palacio's decision to accept the nomination to be presidential candidate, offer of services, report on agricultural activities in Tamaulipas, delayed notification to submit funds to farmers in Sonora, requests for recommendations, suggestions to repeal the Article 115 of the Constitution, money wire to Margarita Bernal, mediation in the compliance with the electric fees by the Electricity Company, wedding greetings, a request for shipping gauze to the Factory in Chapultepec, mediation in the conflict between the workers of La Helvetia and the Graphic Arts Workers Union and a request for helping to solve an embargo, allegations of abuse of authority, announcing the birth of Moncha Elías de Mejía's son, shipping of an orange cargo, shipping of toys, attack against the Carrillo Puerto's supporters, shipping of a cotton sample, approval for the extension of tariffs on the transportation of livestock by railroads and a request for assisting the regulation of resales. / Telegramas entre el Gral. PEC, Alijadores, Comité Ejecutivo Agrario Acuexcomac, Gran Unión de Trabajadores de Guaymas, Diputados, Senadores, Agentes Municipales, Sociedad Estudiantil Díaz Mirón, Beneficencia Pública, secretaria particular del Gral. PEC, Soledad González, Confederación Nacional Organizaciones Magisteriales, H.R. Safford, Vicepresidente Ejecutivo de la Missouri Pacific Line, Gobernadores, Sindicato Autónomo de Estibadores y Jornaleros de Yávaros, Son.,; Gran Logia Simbólica Independiente, Comité de Consumidores de Energía Eléctrica, Unión Obreros Comerciales, Unión Obreros Artes Gráficas, Cámara Sindical Obrera de Chihuahua, Consejo Divisional Confederación Tansportes y Comunicaciones, Sindicato Progresista Obreros American Smelting, Presidentes Municipales, el agente de la Cooperativa Henequeneros en Londres, Partido Nacional Juventud Revolucionaria Plutarco Elías Calles, Directiva Sociedad Estudiantil Díaz Mirón, Vice Cónsul Efraín G. Domínguez y revendedores, acerca de: envío de automóvil de la Sra. Llorente, conflictos electorales en Puebla, Tlaxcala, Guerrero y Sinaloa, solicitud de intervención para mantener empleo, condolencias por la muerte de Leonor Llorente, esposa del Gral. PEC, respuestas de enterado, solicitud de atención a los hijos del Gral. PEC, solicitudes de audiencia, notificaciones de paz social en los estados, concesiones de audiencia, solicitud de intervención para que el Corl. Carlos Riva Palacio acepte ser candidato presidencial, ofrecimiento de servicios, informe sobre actividades agrícolas en Tamaulipas, falta de notificación para envío de fondos a cosecheros de Sonora, solicitud de recomendaciones, sugerencias para la diserción del Artículo 115 Constitucional, envío de fondos a Margarita Bernal, intervención para que la Compañía Eléctrica respete tarifas, felicitaciones por matrimonio, solicitud de envío de gasas para Fábrica Chapultepec, intervención para solucionar el conflicto de los obreros La Helvetia y de la Unión de Obreros de Artes Gráficas y solicitud de ayuda contra embargo, denuncia por abusos de autoridad, notificación de nacimiento del hijo de Moncha Elías de Mejía, envío de remesa de naranjas, envío de juguetes, atentado contra partidarios de Carrillo Puerto, envío de muestra de algodón, autorización de prórroga de tarifas para traslado de ganado por ferrocarril y solicitud de ayuda para reglamentación de la reventa.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: private citizens, Governors, Congressmen, Commanders of Military Operations, State Secretaries, the Excelsior Commission, The Chamber of Agriculture and Commerce of the Mayo River, the Mexican Consul in Guatemala, Luis F. Castro, the Acción Poblana Great Revolutionary Party, The National Chamber of Commerce, the President of the Texmeluquense Carlos Reyes Party from Puebla, the Chamber of Commerce from Orizaba, Mayors, a representative of the Wells Fargo Co.,and the League of Farmers Communities from Mazatlán, Sinaloa. The aforementioned telegrams concern replies of acknowledgement on received messages, an invitation to attend the La Barca celebrations in Jalisco and the Governor's inauguration in Tuxtla, Gutiérrez, Chiapas, a notification of the suspension of scheduling appointments due to illness, confirmation of talks with farmers of Culiacán, Sinaloa about the establishment of the Credit Union Bank, a notice from Ignacio P. Gaxiola offering a loft to market produce in Cajeme, Sonora, a request for mediating in a labor conflict so that the miners from Pachuca and Real del Monte would not be fired, requests for appointments and recommendations, a request for mediation in the conflict of land seizure to the ejidatarios in Guadalajara, information about the introduction of cotton to Guatemala, election issues in Puebla, Tlaxcala, y Sinaloa, a request for supporting the construction of a railroad section to join Yucatán and the Nacionales Tehuantepec, an invitation to Victórico R. Grajales' inauguration as Governor of Chiapas, negotiations with the Wells Fargo Co. to trade produce, a report on the social peace in the states, Dr. Ernesto Bravo, president of the National Revolutionary Party from Orizaba requests to not shut down the Tech School, report on money wires to settle debts of the Cruz Gálvez Shoe Factory, an offer of supporting the Union of 'Detallistas de Pescado' from the Federal District, and endorsements of Gen. Plutarco Elías Calles / Telegramas entre el Gral. PEC, particulares, Gobernadores, Diputados, Jefes de Operaciones Militares, Secretarios de Estado, Comisión de Excélsior, Cámara Agrícola y Comercial del Río Mayo, Cónsul de México en Guatemala Luis F. Castro, Gran Partido Revolucionario Acción Poblana, Cámara Nacional de Comercio, Presidente del Partido Texmeluquense Carlos Reyes de Puebla, Cámara de Comercio de Orizaba, Presidentes Municipales, Representante de Wells Fargo y Co. y Liga de Comunidades Agrarias de Mazatlán, Sin., acerca de: Respuestas de enterado a comunicados anteriores, invitación para asistir a los festejos de La Barca, Jal. y a toma de posesión de Gobernador en Tuxtla Gutiérrez, Chis.; notificación sobre el hecho de tener suspendidas audiencias por enfermedad, notificación de pláticas con cosecheros de Culiacán, Sin. para fundación del Banco Refaccionario, notificación de Ignacio P. Gaxiola sobre ofrecimiento de un almacén para manejo de legumbres en Cajeme, Son.; solicitud de intervención para que los mineros de Pachuca y Real del Monte no sean despedidos, solicitudes de audiencia y recomendaciones, solicitud de intervención para que no se despoje de tierras a ejidatarios de Guadalajara, notificación sobre el hecho de introducir algodón a Guatemala, problemas electorales en Puebla, Tlaxcala y Sinaloa, solicitud de intervención para construir ramal ferrocarrilero que una Yucatán y Nacionales Tehuantepec, invitación a toma de posesión como Gobernador de Chiapas de Victórico R. Grajales, negociaciones con la Wells Fargo para negocio de legumbres, informes de paz social en los estados, solicitud del Presidente del Partido Nacional Revolucionario en Orizaba, Dr. Ernesto Bravo para que no se suprima la Escuela Industrial, informe de envío de fondos para cubrir adeudos a la Fábrica de Calzado Cruz Gálvez, ofrecimiento de apoyo para que se mejore a la Unión de Detallistas de Pescado del Distrito Federal y adhesiones al Gral. PEC.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: Congressmen, Governorns, private citizens, the Peasants and Workers Confederation from Tuxtla Guitiérrez, Chiapas, the Pro-Education and Social Action Union, LA NACION Newspaper, the Railroad workers Party from Veracruz, the Great Socialist Party from Eastern Veracruz, Mayors, Graphic Arts workers and newspaper vendors as well as the Newspaper League of the Southeast. The aforementioned telegrams concern replies of acknowledgment; cancelling scheduled appointments, complaints about the Governor of Guerrero who refused to provide a report, confirming that B.A. Andrés L. Artega assumed the Governor's Office in Zacatecas, requests for scheduling appointments, report of the social peace in Chiapas submitted by the governor of that state, a request for information about the matter to be discussed with Engr. Pani, notification that the Secretary General of the Peasants and Workers Confederation of Chiapas has been appointed, requesting to be reinstated in a former job, reports on the kickoff of the XXX Local Legislature sessions in Guerrero; offering a house for sale, a notice about the inauguration of a secondary school, a request for mediation in the clarification of a murder of the manager of LA NACION newspaper, request for stationery supply, report about conferring with peasants in Jalapa, Veracruz, congratulatory greetings on his statements made to EL NACIONAL, report on the fundraiser to create the Pro- Monument to the Revolution fund, requesting a recommendation for employment, offer of services as Delegate in Berlín, requesting for mediation in the conflict with the Alliance of Agents of Publishing, granting an appointment, an invitation to inaugurate the XETW radio station; confirmation of the election of the Board of Directors for the Workers and Peasants Confederation; Complaints about problems in the Local Legislature in Guerrero; complaints about abuses of authority committed by the governor of Nayarit; complaint about the violation of the rights of the Graphic Arts Workers, information about the brilliant role of Obregón Rodríguez, request for providing safety guaranties to Salvador Camedo Soler, a complaint about an attack perpetrated against a worker, confirming the time of the inauguration of the Poultry Farming School in Santa Bárbara, reports on Joaquín Martínez Chavarría's whereabouts. / Telegramas entre el Gral. PEC, Diputados, Gobernadores, particulares, Confederación Campesina y Obrera de Tuxtla Gutiérrez, Chis.; Unión Pro Educación y Acción Social, periódico LA NACION, Partido Ferrocarrilero Veracruzano, Gran Partido Socialista del Oriente de Veracruz, Presidentes Municipales, Trabajadores de Artes Gráficas y Voceadores y Liga Periodística del Sureste, acerca de: respuestas de enterado, cancelación de audiencias, quejas por haberse negado el Gobernador de Guerrero a rendir informe, notificación de haber asumido el cargo de Gobernador de Zacatecas el Lic. Andrés L. Arteaga, solicitudes de audiencia, informe del Gobernador de Chiapas sobre paz en el estado, solicitud de informe sobre asunto a tratar con el Ing. Pani, notificación sobre designación de Secretario General de la Confederación Campesina y Obrera de Chiapas, solicitud de ayuda para ser reinstalado en empleo; informes sobre inauguración de sesiones de la XXX Legislatura Local de Guerrero, ofrecimiento de venta de casa, notificación sobre inauguración de escuela secundaria, solicitud de intervención para aclarar asesinato perpetrado contra gerente del periódico LA NACION solicitud de remisión de papelería, informe sobre conferencias con campesinos de Jalapa, Ver., notificación de triunfo de candidatos bonillistas en Tlaxcala, protesta por asesinato de periodista en Veracruz, felicitaciones por sus declaraciones a EL NACIONAL, informe sobre contribución para la formación del Fondo Pro Monumento a la Revolución, solicitud de ayuda para conseguir empleo, ofrecimiento de servicios como Delegado en Berlín, solicitud de intervención en conflicto con Alianza de Agentes de Publicaciones, concesión de entrevista, invitación para que inaugure la estación de radio XETW, notificaión de elección de mesa directiva de la Confederación Campesinas y Obreras, quejas por agitación de Legislatura Local de Guerrero; quejas por abusos del Gobernador de Nayarit, queja por atentado contra los derechos de trabajadores de Artes Gráficas, informe sobre adhesiones a la actuación brillante de Obregón Rodríguez, solicitud de impartición de garantías a Salvador Camedo Soler, queja por atentado contra obrero, notificación sobre hora para inauguración de la Escuela Avícola en Santa Bárbara, informes sobre paradero de Joaquín Martínez Chavarría.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: Private citizens, Congressmen, Governors, Military Commanders, the Socialist Parties from Oaxaca, the Revolutionary Socialist Party, Mayors, The Plutarco Elías Calles Socialist Party from Oaxaca, the Chamber of Labor from Puebla, the Atlixquense Regional Party from Puebla, the President of the Universidad Nacional Autónoma de México, Ignacio García Tellez, the Benito Juárez Political Group from Río Blanco, Veracruz, the Miguel Hidalgo Political party and the Esteban Zúñiga Liberal Party. The aforementioned telegrams concern replies of acknowledgement and thank-you notes on received messages, greetings on the recuperation of Gen. Plutarco Elías Calles' wife and their return to the country, Confirmation of Gen. Plutarco Elías Calles' appointment as Secretary of War and Navy, a request to provide guaranties to the prisoners accused of sedition in Veracruz, endorsement of Anastasio García Toledo's nomination for governor of the state of Oaxaca, requests for assistance, a request for mediation in the process of recognizing the election win of León Vázquez as Senator in Puebla, a tenant conflict in Tehuacán, Puebla,, instructions to deliver a suitcase to Rodolfo Elías Calles, a notice about the naming an airport for Gen. Plutarco Elías Calles, a notification of the resuming of operations of the South Pacific Railroad, a request for not removing Justice Miguel Mendoza López from Guadalajara, a request for mediation in the process of recognizing Agustín Cortés Matamoros as Congressman of Puebla, a request for an appointment, a request for granting safety guarantees to the leader Ezequiel Aguilera, a request for assisting the reopening of the Economic Studies Office of the Restructuring Committee of Railroads, a petition to recognize the candidate of the eighth election district in Orizaba, Veracruz, a report of the celebrations in Tuxtla Gutiérrez, Chiapas. / Telegrams exchanged between Gen, Plutarco Elías Calles and the following people: Congressmen, the Presidents of the Committees for the Revolutionary National Party, Commanders of Military Operations, Governors, the president of the Light and Power Company, the workers of the Excélsior Factory, the League of Agrarian Communities of Chihuahua, private citizens, the National Chamber of Commerce of Saltillo, Coahuila, the S.C.L. Fuels and Lubricants Cooperative, Union of Polishers from Tampico, and the National Chamber of Commerce from San Luis Potosí. The aforementioned telegrams concern endorsements and recognition as the leader of the revolution, the illegal processes of elections, arrangements of party conferences, appointments, complaints about abuses of authority, water and electricity outage, an invitation to the opening of the "El Prototipo de la Moda" shoe store, a report on the situation of the state of Durango, requests for appointments, a report on the Agrarian conference in Monterrery, nomination of candidates for governors, a report on the establishment of a new party, suspension of the railroad service to Piedras Negras, Coahuila, the expulsion of students from the University of Guadalajara, a request to pay bills, a request for financial aid from the students of the Teachers School of Morelia, and the installation of the Agricultural Congress in Villahermosa, Tabasco. / Telegramas entre el Gral. PEC y Diputados, Presidentes de Comités del Partido Nacional Revolucionario, Jefes de Operaciones Militares, Gobernadores, Presidente de la Compañía de Luz y Fuerza Motriz, obreros de la Fábrica Excélsior, Liga de Comunidades Agrarias de Chihuahua, particulares, Cámara Nacional de Comercio de Saltillo, Coah.; Cooperativa de Combustibles y Lubricantes, S.C.L., Gremio de Alijadores de Tampico y Cámara Nacional de Comercio de San Luis Potosí, acerca de: adhesiones y reconocimientos como Jefe de la Revolución, ilegalidad de procesos electorales, celebración de convenciones partidistas, nombramientos, quejas por atropellos cometidos por autoridades, suspensión de servicios de luz y agua, invitación a inauguración de almacén de calzado "El Prototipo de la Moda", informe sobre situación en el estado de Durango, solicitudes de audiencia, informe sobre Convención Agraria en Monterrey, postulación de candidatos a gubernaturas, informe sobre fundación de nuevo partido, suspensión de servicio en la línea ferrocarrilera a Piedras Negras, Coah.; expulsión de alumnos de la Universidad de Guadalajara, solicitud de pago de facturas, solicitud de ayuda económica de los estudiantes de la Escuela Normal de Morelia, instalación de Congreso de Agricultura en Villahermosa, Tab.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: private citizens, Mayors, the Vice president of the Alianza Partidos, the Protective League of Chauffeurs, the League of Mechanical Electricians, the League of Gardeners and Peasants of Mérida, Yucatán, the Chamber of Labor of Yucatán, the Guild League of Terreceros from Mérida, the Joaquín Ancona Guild League from Mérida, the Ramoneros and Zacateros League from Mérida, the League of public spectacle workers, the Carlos Marx League of Workers' Union from Mérida, the Torres & Acosta League of railroad workers from Mérida, the League of henequen brushers, the League of load truck drivers from Mérida, the League of Sales Workers from Mérida, the Guild League of shoemakers from Yucatán, the Felipe Carrillo Puerto League, the Commission of Railroad Organizations, the Red Vanguard League, Congressmen, the Central League of Villahermosa, Tabasco, the League of Dependents and Cooks of restaurants and Cafes from Mérida, the League of Farmers and Peasants from Santos Degollado from Mérida, Union of workers and Graphic Arts, the League of Teachers from the state of Mérida, the Union of Bus Drivers from Yucatán, the League of Barbers from Yucatán, the League of attorneys from Mérida, the DIARIO YUCATAN daily newspaper, the Union of rain water suppliers, the Aguila de Tampico Union, the Resistance League from Tizimín, Yucatán, Governors, the Chichén Itzá League, the Chilam Balam League, the Edmundo G. Cantón League, the League of workers of the cookie factory in Mérida, the Workers and Peasants Federation form Tuxtepec, the National Chamber of Agriculture from Tuxtepec, the Union of brick makers from Mérida and the Edesio Carrillo League from the Port of Mérida, Yucatán. The aforementioned telegrams concern replies of acknowledgement, cancelling scheduled appointments, pardon of the freight fees of cement shipped to the governor; complaints about the intention to non-comply with the Local Legislation of the state, confirming the election process in Juchitlán, Oaxaca; complaints against Carlos R. Méndez for having employed non-unionized staff; congratulatory greetings on the successful management of the country's economy; requesting for appointments, requesting his mediation in the railroad conflict, requesting his mediation in the process of clarification of Gonzalo Abrego's murder in Teposcolula, Oaxaca, reports on the social peace in Chiapas, complaints about the recognition of the legislature in Arcelia, Guerrero; information related to providing Rodolfo Gaona with all the resources for his bull fight presentation, report about the activities of some rebel leaders in Tampico, report on the dilapidated conditions of the towns in the District of Moctezuma in Hermosillo, Sonora; a notice indicating the sending of regards to the Juchiteco people, Manuel Rendón Andrade requests assistance for registering his son in the Santa Bárbara Agriculture School, the Union of janitors requests assistance to improve their life conditions, statements by the governor of Pachuca, Hidalgo, support of the Tuxtepecan workers and peasants to grow and export banana; money wire to Artemisa, Gen. Plutarco Elías Calles' daughter; a request to grant the public Works concession to Alfredo Elías Calles and confirmation of the inauguration of a Monte de Piedad in Oaxaca, elections conflict in Oaxaca and a request to consider Benjamín R. Hill's change to Mexicali. / Telegramas entre el Gral. PEC, particulares, Presidentes Municipales, Vice-Presidente Alianza Partidos, Liga Protectora de Choferes, Liga de Mecánicos Electricistas, Liga de Jardineros y Campesinos de Mérida, Yuc.; Cámara del Trabajo de Yucatán, Liga Gremial Terreceros de Mérida, Liga Gremial Joaquín Ancona de Mérida, Liga de Ramoneros y Zacateros, Liga de Empleados de Espectáculos, Agrupación Sindical Liga Obrera Carlos Marx de Mérida, Liga de Ferrocarrileros Torres y Acosta de Mérida, Liga de Cepilladores de Henequén, Liga de Camioneros de Carga de Mérida, Liga de Trabajadores del Comercio de Mérida, Liga Gremial de Zapateros de Yucatán, Liga de Actores de Yucatán, Liga Felipe Carrillo Puerto, Comisión de Organizaciones Ferrocarrileras, Liga Vanguardia Roja, Diputados, Liga Central de Villahermosa, Tab.; Liga de Dependientes y Cocineros de Restaurants y Cafés de Mérida, Liga de Agricultores y Campesinos Santos Degollado de Mérida, Sindicatos de Empleados en General y Artes Gráficas, Liga de Profesores del Estado en Mérida, Unión de Camioneros de Yucatán, Liga de Peluqueros de Yucatán, Liga de Abogados de Mérida, DIARIO YUCATAN, Unión Expendedores de Agua de Lluvia, Sindicato Aguila de Tampico, Liga Resistencia localidad de Tizimín, Yuc.; Gobernadores, Liga Chichén Itzá, Liga Chilam Balam, Liga Edmundo G. Cantón, Liga de Trabajadores de la Fábrica de Galleta de Mérida, Federación Tuxtepecana Obreros y Campesinos, Cámara Agrícola Nacional de Tuxtepec, Sindicato de Ladrilleros de Mérida y Liga Edesio Carrillo Puerto de Mérida, Yuc., acerca de: respuestas de enterado, cancelación de audiencias, condonación de fletes a cargamento de cemento enviado por Gobernador, quejas por intenciones de desconocer a la Legislatura Local del Estado, notificación de proceso electoral en Juchitán, Oax., quejas contra Carlos R. Menéndez por haber utilizado personal no sindicalizado, felicitaciones por el manejo económico del país, solicitudes de audiencia, solicitud de intervención en conflicto ferrocarrilero, solicitud de intervención para esclarecer asesinato de Gonzalo Abrego en Teposcolula, Oax.; informes sobre paz social en Chiapas, quejas por reconocimiento de Legislatura en Arcelia, Gro.; informe para dar a Rodolfo Gaona todas las facilidades para su corrida, informe sobre acciones de líderes agitadores en Tampico, informe sobre estado deplorable de pueblos del distrito de Moctezuma en Hermosillo, Son., notificación de transmisión de saludos a pueblo juchiteco, Manuel Rendón Andrade solicita ayuda para que su hijo ingrese a la Escuela Agrícola Santa Bárbara, Sindicato de Porteros solicita ayuda para mejorar sus condiciones de vida, declaratoria de Gobernador en Pachuca, Hgo.; apoyo a obreros y campesinos tuxtepecanos para el cultivo y exportación de plátano; entrega de dinero a Artemisa, hija del Gral. PEC; solicitud de concesión de obra pública a favor de Alfredo Elías Calles y notificación de inauguración de un Monte de Piedad en Oaxaca, conflicto electoral en Oaxaca y solicitud de reconsideración sobre cambio a Mexicali de Benjamín R. Hill.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: the Regional Agriculture Bank from Veracruz, the MD. Doctors Commission from Puebla, State Secretaries, Governors, the Manager of the National Lottery, Military Staff, private citizens, Railroad groups from the Federal District, Congressmen, Senators and assistant secretaries. The aforementioned telegrams concern the establishment of the Association of Rice Growers from Veracruz; Generals José Castro Villagrán and Abraham Ayala González request to talk with Gen. Tapia about a pending matter related to the clinic, reply of acknowledgement, Ricardo G. Hill Mexican Vice Consul in Los Angeles, California requests his transfer to the capital city to present the arrangements and organization process of the Mexican workers; appreciation for congratulatory greetings, Leoneid J. Dvitiz requests help not to be removed from his position as agent of the National Lottery; assistance strategies to help the flood victims in Veracruz, Chiapas, Tamaulipas, San Luis Potosí, Yucatán and Campeche; a request to provide information about the prices of the Ford trucks, Railroad groups request Gen. Plutarco Elías Calles's mediation in the conflict that aimed to terminate some of their comrades; land assignment to Peasants in Guerrero; Birthday greetings; a request to submit stationery; confirmation of Engr. Marte R. Gómez as Undersecretary of Finance; requests for appointments, congratulatory greetings to Gen. Plutarco Elías Calles on his appointment as Secretary of War and Navy and Public Finance; allocation of resources for the School of Medicine; allocation of resources for victims; information about the inauguration of the Bajío Bank Ltd.; notice about the resignation of staff at the Department of National Assets. / Telegramas entre el Gral. PEC, Banco Regional Agrícola de Veracruz, Comisión de Médicos de El Riego, Pue.; secretarios de Estado, gobernadores, director de la Lotería Nacional, militares, particulares, sectores ferrocarrileros del Distrito Federal, diputados, senadores y subsecretarios, acerca de: constitución de la Asociación de Productores de Arroz en Veracruz; los doctores José Castro Villagrán y Abraham Ayala González solicitan tratar con el Gral. Tapia el asunto pendiente de la clínica, respuesta de enterado; Ricardo G. Hill, Vicecónsul de México en Los Angeles, Cal., solicita su traslado a la capital para explicar los trabajos de organización de los trabajadores mexicanos, agradecimientos por felicitaciones, solicitud de ayuda de Leoneid J. Dvitiz para no ser removido de su cargo como agente de la Lotería Nacional, maniobras de ayuda a los damnificados por inundaciones en Veracruz, Chiapas, Tamaulipas, San Luis Potosí, Yucatán y Campeche, solicitud para que se informe de los precios de los camiones Ford; sectores ferrocarrileros solicitan la intervención del Gral. PEC para que no sean cesados sus compañeros, cesión de tierras en Guerrero para que se entreguen a campesinos, felicitaciones por onomástico, solicitud de envío de papelería, notificación de nombramiento como Subsecretario de Hacienda del Ing. Marte R. Gómez, solicitudes de audiencia, felicitaciones al Gral. PEC por su nombramiento como Secretario de Guerra y Marina y de Hacienda, asignación de recursos a la Facultad de Medicina, asignación de recursos a los damnificados, informes sobre inauguración del Banco del Bajío, S.A., notificación de renuncias del personal del Departamento de Bienes Nacionales.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: Military people, private citizens, Congressmen, Gvernors, the representative of the Office for the Defense of the Proletariat Classes, the President of the Mexican Union of Authors, the Union of Cookie bakers from the Federal District, the Coffee Staff and workers, the Oaxacan Socialist Party, the Union of Cowboys from Puebla, the Workers Union of the General Directorate of Civilian Pensions from the Federal District, the Oaxacan Confederate Agrarian and Regional Liberal Socialist parties, the Socialist Leagues, the Central League of Communities from the Federal District, the president of the Socialist and Anti-reelection Party from Aguascalientes, the President of the Committee of the Revolutionary National Party from Chiapas, an Engineer that represents the National Agrarian Commission of Puebla, the 'El León' Union from Puebla, the Secretary General of the Chamber of Labor from the Federal District, the Secretary of the El Carmen Union from Puebla, the Metepec Union, the Confederation of Workers' Parties in Puebla and the representative of the Alberto St. Louis Productions Company. The aforementioned telegrams concern thank-you replies for received messages, Greetings on the recuperation of the President's wife, Mrs. Leonor Llorente and their return to the country, a notification of the election process in Chihuahua, a request for mediation in the conflict and strike of the railroads workers of the South Pacific, a request for tax extensions, invitations to visit Hidalgo, the inauguration of movie filming studios in the Federal District, a request for Observers to surveil the election process in Oaxaca, the murders of workers in Puebla, a demonstration against wrongful dismissal of employees at the Office of Pensions, endorsement of the Anastasio García Toledo's nomination as candidate for Governor of Oaxaca, complaints about government officials who delay the payment of salaries to public servants, insufficient funds to pay public servants, requests for appointments. / Telegramas entre el Gral. PEC, Militares, particulares, Diputados, Gobernadores, representante de la Oficina Defensora de las Clases Proletarias, Presidente de la Unión Mexicana de Autores, Unión de Bizcocheros del Distrito Federal, Empleados y Trabajadores del Café, Partido Socialista Oaxaqueño, Sindicato de Vaqueros de Puebla, Unión de Empleados de la Dirección General de Pensiones Civiles de Retiro del Distrito Federal, partidos oaxaqueños: Agrarista Confederado, Regional Liberal Socialista, Ligas Socialistas, Liga Central de Comunidades del Distrito Federal, Presidente del Partido Socialista y Antirreeleccionista de Aguascalientes, Presidente del Comité del Partido Nacional Revolucionario de Chiapas, Ingeniero de la Comisión Nacional Agraria de Puebla, Sindicato El León de Puebla, Secretario General de la Cámara del Trabajo del Distrito Federal, Secretario del Sindicato El Carmen en Puebla, Sindicato de Metepec, Confederación de Partidos de Trabajadores en Puebla y el representante de la Compañía Alberto St. Louis Productions, acerca de: agradecimientos por sus mensajes, entrega de armas, felicitaciones por el mejoramiento de salud de la Sra. Leonor Llorente, esposa del Gral. PEC y su regreso al país, notificación sobre proceso electoral en Chih.; solicitud de intervención para que se resuelva el conflicto huelguístico que sostienen los ferrocarrileros del Sudpacífico, solicitud de aplazamiento de pago de impuestos, invitaciones a visitar el estado de Hidalgo y a inauguración de estudios cinematográficos en el Distrito Federal; solicitan observadores para presenciar proceso electoral en Oaxaca, asesinato de obreros en Puebla, protesta por ceses injustificados contra los empleados de la Oficina de Pensiones, adhesiones a la candidatura de Anastasio García Toledo para Gobernador de Oaxaca, quejas contra funcionarios públicos que retardan el pago de sueldos a empleados, falta de dinero para el pago de nómina, solicitudes de audiencia.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: private citizens, Governors, Undersecretaries, the Union of Bank Workers, his personal secretary Soledad González, Military people, Congressmen, the Union of ship owners, the League of Workers from Veracruz, the Party of Workers and Peasants Union, the Central Committee of Colonies of sea port workers, the Workers Union of the Terminal Company, the Union of Port inspectors, the Union of Beer and Ice Suppliers, the Union of Land transportation of Veracruz, the Secretary General of the Alliance of Train Workers from the Federal District, presidents of Municipal Committees, the Ursulo Gálvan National League of Peasants, the S.C.I. Pesca Cabotaje Union from Veracruz, the Union of Lottery tickets salespeople, and the Federation of Mar y Tierra Workers from Veracruz. The aforementioned telegrams concern a request to support the justice service, requesting for Gen. Plutarco Elías Calles' picture, the Peasants from Milpa Alta present land seizure allegations, reports of the peace situation in the state of Chiapas, requests for scheduling appointments, positive reply to the petition demanding the reduction of telegraph fees for the Express Company and the Confederation of Produce Growers, a report about the installation of the Prep Committee comprised by Congress representatives elected, a request to provide safety guaranties in Puebla, a request to submit the papers for tax exemption, a request to ship hooks, a request for employment, information about the election of governor in Puebla and its post-election conflict, a request for providing assistance to Mr. Douglas so that he can visit the western region of the republic, reply of acknowledgement for received messages, cancelling scheduled appointments, a request for returning a book sent to Gen. Calles, scheduling appointments, price submission for antiseptic gauze, a request for the reinstatement of the Mayor of the Port of Veracruz, mailing of greetings, a notice about the political persecutions in Guerrero, a request for the payment of boots, a request for support of the Peasants so that they are not subject of abuse, confirming that the Regulation to survey Army Chiefs and Officers is being made, requesting Gen. Plutarco Elías Calles' mediation in the judicial process against Epigmenio Guzmán. / Telegramas entre el Gral. PEC, particulares, Gobernadores, Subsecretarios, Sindicato de Empleados Bancarios, Secretaria Particular Soledad González, Militares, Diputados, Sindicato de Armadores de Barcos, Liga de Empleados de Veracruz, Partido Sindicalista de Obreros y Campesinos, Comité Central de Colonias de Trabajadores del Puerto, Unión de Trabajadores Compañía Terminal, Unión de Checadores del Puerto, Sindicato de Repartidores de Hielo y Cerveza, Unión de Transportes Terrestres de Veracruz, Secretario General de la Alianza de Tranviarios del Distrito Federal, Presidentes de Comités Municipales, Liga Nacional Campesina Ursulo Galván, Unión Pesca Cabotaje S.C.I. de Veracruz, Sindicato de Billeteros de Veracruz y Federación de Trabajadores Mar y Tierra de Veracruz, acerca de: solicitud de ayuda para impartición de justicia, solicitud de fotografía del Gral. PEC, campesinos de Milpa Alta denuncian el despojo de que han sido objeto, informes sobre paz en el estado de Chiapas, solicitudes de audiencia, respuesta afirmativa sobre reducción de cuotas de servicio telegráfico a la Compañía Express y Confederaciones Productoras de Legumbres, informes sobre instalación de Junta Preparatoria con Diputados electos en Guadalajara, solicitud de impartición de garantías en Puebla, solicitud de envío de documentación para excensión de impuestos, solicitud de envío de ganchos, solicitud de empleo, informe sobre elección de Gobernador de Puebla y conflicto post electoral, petición de otorgamiento de facilidades a Mr. Douglas para que visite la región occidental de la República, respuesta de enterado a mensajes anteriores, cancelación de audiencias, solicitud de devolución de obra enviada al Gral. Calles, concesión de audiencias, envío de precios de gasas boricadas, solicitud de reinstalación del Presidente Municipal del Puerto de Veracruz, envío de saludos, notificación de persecusiones políticas en Guerrero, solicitud de pago de botas, solicitud de intervención para que no se atente contra organizaciones de masas campesinas, notificación sobre elaboración del Reglamento de Consulta para Jefes y Oficiales del Ejército, solicitud de intervención del Gral. PEC en proceso judicial contra Epigmenio Guzmán.

Telegrams exchanged between Gen. Plutarco Elías Calles and the following people: the National Union of Veterans of the Revolution, Mayors, secretaries of city councils, Commanders of Military zones, Governors, José María Almada, manager of the Mercantile and Agrarian Bank Ltd., Primo Villa Michel, Secretary of National Economy, his personal secretary, Soledad González, Independent farmers in process of unionizing from Lampazos, Nuevo León, the Food Products Company, Ltd., and governors. The aforementioned telegrams concern support of and the new address of the National Union of Veterans of the Revolutions offices, requests for appointments, a request to mediate in the conflict between Pérez Medina, Manager of the Graphic Shops and workers who accuse him of arbitrary actions against them, endorsement of Rafael Villarreal, Governor of Tamaulipas, request for his mediation to solve the labor conflict in Puebla, trip confirmation of the Secretary of the Interior, B.A. Eduardo Vasconcelos and Lázaro Cárdenas, congratulatory greetings to Gen. Plutarco Elías Calles on his appointment as Secretary of Finance and Public Credit, information about the social peace in Chiapas, reply of acknowledgement to received messages, suspension of monthly income to Guadalupe Almada, requesting donations for the Medicine School, Soledad González' reply to a request stating that the issue can only be solved by Gen. Plutarco Elías Calles, a request to ship cards (textile equipment) to the Chapultepec Factory, an scheduled appointment between Alfredo Elías Calles and Tomás Benvenutti, a request to support independent farmers so that the National System of Irrigation ends favoring the foreign cotton growers, a request for not granting credit coupons for the rest of the year, offers of lots for the construction of the Monument to the Revolution, information about Gen. Plutarco Elías Calles' health status, confirming the shipping of some medicine, requests for employment, a request to increase rights fees on Corn Flakes as retaliation for unfair treatment of Mexican workers, a report on the progress of aid provided to the victims in Tampico, endorsement of the governor of Veracruz, B.A. Gonzalo Vázquez Vela, confirming the approval of the matter on the Nogales Brewery, a request to Soledad González to provide information about the banana prices, confirming the cancellation of appointments, Alfredo Elías Calles' request to his brother Rodolfo for assisting with the purification plant, Rodolfo Tapia informs Rodolfo Elías Calles that he knows about the process to abolish the tariffs on wheat exports, donation submission to the School of Medicine, reports on attacks by fake leaders in Michoacán, a request for helping to get a job, a request to locate aviator Billstrong, a request to settle Alfredo Elías Calles' debt with El Mante Sugar Mill, Congratulatory greetings to Gen. Plutarco Elías Calles on his appointment as Secretary of Finance and Public Credit, shipping of melon seeds, notice about an accident suffered by the members of the Commission of Foreign Control and assistance, processing of family matters, requesting a recommendation for employment, shipping of bushes, a request for supporting the government of Coahuila so that the Mexican constructors S.C. de R.L. be paid, a notice about protests against the decree issued by the local legislature of Puebla, information about the President's visit to the victims in Tampico. / Telegramas entre el Gral. PEC, Unión Nacional Veteranos de la Revolución, Presidentes Municipales, Secretarios de Ayuntamiento, Presidentes Municipales, Comandantes de Zona Militar, Gobernadores, Gerente del Banco Mercantil y Agrícola, S.A. José M. Almada, Secretario de la Economía Nacional Primo Villa Michel, Secretaria Particular Soledad González, Agricultores Independientes en Formación de Lampazos, N.L.; Compañía de Productos Alimenticios, S.A. y Gobernadores, acerca de: adhesión y notificación del domicilio de la Unión de Veteranos de la Revolución, solicitudes de audienica, solicitud de ayuda contra actos del Director de los Talleres Gráficos Pérez Medina hacia los obreros, adhesiones al Gobernador de Tamaulipas Rafael Villarreal, solicitud de intervención para conflicto laboral en Puebla, notificación de viaje del Secretario de Gobernación Lic. Eduardo Vasconcelos y de Lázaro Cárdenas, felicitaciones al Gral. PEC por su nombramiento como Secretario de Hacienda y Crédito Público, notificación sobre paz social en Chiapas, respuestas de enterado a mensajes anteriores, suspensión de mensualidad a Guadalupe viudad de Almada, solicitud de donativos para la Facultad de Medicina, respuesta de Soledad González relativa a que la solicitud sólo puede resolverla el Gral. PEC, solicitud de remisión de carda a la Fábrica Chapultepec, cita de Alfredo Elías Calles a Tomás Benvenutti, solicitud de apoyo para los agricultores independientes del Sistema Nacional de Riego para acabar con los acaparadores extranjeros de algodón, solicitud para que no se admitan cupones de deuda pública durante el resto del año, ofrecimiento de terrenos para construir Monumento a la Revolución, reportes sobre estado de salud del Gral. PEC, notificación de envío de medicina, solicitudes de empleo, solicitud de elevación de derechos a los Corn Flakes por afectar a los obreros mexicanos, informe sobre avances en maniobras para los damnificados de Tampico, adhesiones al Gobernador de Veracruz Lic. Gonzalo Vázquez Vela, notificación sobre aprobación de asunto de la Cervecería Nogales, solicitud a Soledad González para que informe del precio del plátano, notificación de cancelación de audiencias, solicitud de Alfredo Elías Calles a su hermano Rodolfo para que le ayude en planta de purificación, Rodolfo Tapia comunica a Rodolfo Elías Calles de tener conocimiento sobre gestiones para la abolición de la fianza para exportación de trigo, envío de contribuciones para la Escuela de Medicina, informe sobre atentados de falsos líderes en Michoacán, solicitud de ayuda para empleo, solicitud de localización del aviador Billstrong, solicitud de pago de adeudo de Alfredo Elías Calles a Azucarera El Mante, felicitaciones al Gral. Calles por nombramiento como Secretario de Hacienda y Crédito Público, remisión de semilla de melón, notificación de accidente de miembros de la Comisión de Control y Auxilios Foráneos, trámites de asuntos familiares, solicitud de recomendación para empleo, envío de arbustos, solicitud de apoyo para que el gobierno de Coahuila pague a Constructores Mexicanos, S.C. de R.L., notificación de protestas por decreto de Legislatura Local de Puebla, notificación de visita del Presidente de la República a los damnificados de Tampico.

Issue 6.4 of the Review for Religious, 1947. ; JULY i5, 1947 Theolocji~ns and Mary's Assumption ¯ ¯ . ¯ .', Cyril VOl_lerf "Thou Sl~alt T~e Duty of Open My Lips" " ~Richard L. Rooney Hearlncj Mass .¯ . ". . Gerald Kelly Silence. C.A. Herbsf The Will ÷o Perfection . Augustine Klaas Book Reviews Communications Questions Answered Decisions of the Holy See VOLUME Vl NUMBER REVIEW FOR,, REL! IOUS VOLUME Vl JULY, 1947 NUMBER 4 CONTENTS THE THEOLOGIAN AND MARY'S ASSUMPTION~Cyril Vollert, S.J.~ .1,93 OUR CONTRIBUTORS . ' 202 "THOU SHALT OPEN MY LIPS"mRichard L. Rooney, S.J . 203 BROTHERS' VOCATIONS . 206 CONCERNING COMMUNICATIONS . , . 206 GENERAL ASPECTS~OF THE DUTY OF HEARING MASS-- Gerald Kelly, S.J. . .x, . 207 SILENCEmC. A.' HerbSt, S.2 . 217 COMMUNICATIONS .0. ! . 222 THE WILL TO PERFECTION--Augustine Klaas, S.J .227 QUESTIONS AND ANSWERSM " 16, "Tiny Particle" Falls on,Communicant, , .". . 239 17. Annual Vacation for Sisters . 239 18. Obligation of Superior and Subject when 'Change Seems Desirable ¯for Reasons of Conscience . : . 242 19.-Disposing of Amputated Limbs ' 247 20. Term of Office of Mother Superior .i. . - ., . 247 21. Informing Bishop of Confessor's Absence . 248 22. Application for Faculties for Retreat . 248 23. "Singular" or "Plural" in Prayers for Deceased Sister . 248 BOOK REVIEWS-- The Three Ages.of the Interior Life: Teresa, 2ohn, and Theresa: Reflec-tions on the Sunday Collects of the Roman Missal . 249 BOOK NOTICES . . 252 DECISIONS OF THE HOLY SEE . 254 THE WORKS OF ST. JOHN EUDES . 255 REVIEW FOR RELIGIOUS, Jul'y, 1947. Vol. VI, No. 4. ~ublished bi-monthly: January, March. May, .~uly, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, .by St. Mary's College, St. Marys,Kansas, ~ith ecclesiastical approbation. Entered as second class matter January 15, 1942; at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S~J. Editorial Secretary: Alfzed F. Schneider, S.J. , Copyright, 1947, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the autho£ Subscription~price: 2 dollars a year. Printed in U; S. A, Before writing to us, please consult notice oh Inside back cover. ¯ h oloc i n ary s:Assu .,- .,, ,- ~ 'o. ~ Cyril' Volleft, S:J. WHEN Christ °likened the kingdo~ of God to a graifi ~ o'f mustard, se~d -that eventually produces an. .~ ~mens~ tree, He was~undoubtedly foretelling the future,growthof ~His:.Church: The comparison, may algo serve to illhstrate the ever-increasing knowledge of divine revelation given to. the ~Church by Christ. Revelation,.as. Catholics well understand, came to an end with the death of the last apostle. But the rich treasure of divine truth was not fully grasped from,, the. beginning and is far. from being exhausti;cely~ comprehended today. This is the case espekially with those truths of faith that are not revealed in manifest terms but are couched obscurely in what is explicitly revealed~' With the aid of improved telescopes, astronomers are, constantly discovering "new" stars. The stars are not really new. They have been the~?e a long time. Only our knowledge ~of them is new,. In somewhat the sarfle~ way, ~';new~.- ~ truths' Of revelation: are proposed for belief'from time to time. SuCh truths ar~ not new: in. themselves;, they are only ne~ .to us. ~,They haYe been present in the deposit of ~evelation right aldrig; ~btit ,we get ¢o know some~ of them ofily by degrees as a, restilt, of theological' investigati6n~carried on ~for fnafiy ~centu~ries under the. guidance.of .the Holy Spirit, ~who ~i~ gradually leading 'the Church to ~ fuller understanding. of ~God's truth.,'., ', ¢ . oo~ ¯ ',- ,~,,'°° '~ That a truth may be believed with divifie faith; it need not, have alwa)is beefi,recogniked ,as distinctly revealed. striking iffstante: is .the Immaculate Conception,,,~ which iS CYRIL VOLLERT Review for Religious not expressly attested by ancient tradition and was not kriown:tb,be~ia re~e~led,:i~th until fairly modern tim~s. It was only ~n 1854 that Pius IX, exercising his full teaching authority, declared by an mfalhble, ex catbedra definition th~it thd do~trin~ of Our Lady's Immaculate Conception was revealed by God and that all the faithful must believe it. A' similak event may take place in our own day with regard to Ma~y's Assumption into heaven. Several dear signs point to this. One of them is the~ublication, in 1942, of a mammoth, two-voIume work, Petitiones de Assurnp-tione corporea B. ~. Mariae in coetum delinienda ad Sanc-tam Sedern delatae, by W. Hentrich and R. de Moos, S.J. These two scholars have brought~together and classified the hundieds of° thousands of petitions addressed to the Holy See sinc~ the time of thk Vatican ~Council all begging the Supreme ~Pontiff, to define that the doctrineof the Asstimp-tion. is a dogma of faith'. ~ Without°a very:speci~aI authoriza~ tion the compilers dould not haf, ehad a~c'ess to, the archives iSf the Holy'Office, where most of the documents they pub~ lish are eserved. .' ,; ~,o~ : .~,~ o~, o,~, . ~ Even more~sigfiifica~nt,is ~the~ letter Pope Pius XI,I.has written~'to~all the:,,bisholS~:~of the world~ inviting them~to send to, the~Holy,~See their ,view, si, and those of~,the fait~bful of~ their,~i:lioceses, regardinl~ the, ,Blessed .Virgin(s ~Assump~ tioh. The P6pe wishes~to-khow whether in the opinion, of the~bishops,the:.d0ctrine is capable of~ ,being~,~declared an article ~;of faith and whether~ such a ~,pronouncemei~t is desirdd.,~ E~cide'ntly:~the Holy Fatherc~aas t~ken: the, matter to heart ,a~d is serioi~sly enqisaging a~dogmatic'definitiori of this privilege of Mary's. Pius IX had acted in a similar way before-defiiaiiig the oImma~ulat~ ConcCption. :, ,, ~ " In2such, cases ,,bishops, who, are~ the~ 6fti~ial., teacheks'~of ~hti~t;s: truth~in,~o,their.6wn~odi6cese~s, 6rdinarily c6nlult :,194 .dul~l, 19'47 ~ MARY'S ASSUMP~ION theologians before gi~qr~g an. answer.° ~'The ~Clfiu'rch~, bf course, is iiifMlible v~hen it~ proclaims that i~,~'doctrine '~is an article of fairlY. But infallibility, though it is a'g.uar:inty of. preservat~on from error through ~h~ specia'l "fissistance Of the Holy Spirit',' ~is not a power of giving "f~rth new reve-lations. Therefore, when the question arises of'defining a truth.that may be'obscurely or implicitly revealed, l~ng ~nd careful study must precede to ascertain whether that-triath is actually ~ontained in the deposit of revelation. Is the Assumption of the Blessed Virgin such a truth?° Was it revealed by God, at least implicitly, .so that it may be imposed by the Ch~arch for the belief of the~ faithful, although is yet it has not been thus imposed? If a bishop of a diocese, before answering the Holy Father's letter, were to request a theologian to conduct an investigation into this matter, how would 'the theologian proceed? Theologians vary in knowledge and ability and also in their study habits and modes of thinking. ~ But perhaps most of them would set about their inquiry in more or less the way that is out' lined in this article . To make the ~matter clear, let us 4magine a theologian who has .never had occasion to make a detailed .study of the Assumption in his teaching or writing. He, is not a specialist on this subject. He is, however, fully capable of investigating the problem and has access to an adequate library. Beqirmino the Investiqar~or~ The first thing to do, he d~cides, is to acquaint himself with the present state of the question in theological discus-sion. He has known since his childhood that the Assump-tion has some connection with the Catholic religion, for it., is ndmbered among*the mysteries of the Rosary and is cele-brated with more.than ord.inary liturgical ceremony, on the CYRIL VOLLERT Reoiew for Religious 15th of August, as a holy day of obligation. ~ But just what is the relation of Mary's Assumption to Catholic faith? An obvious way to begin the research is to consult some of the more recent theologicaI manuals or textbooks which the inquirer has in his library. These will indicate the sources of knowledge about the Assumption and will refer to important monographs and to major articles in periodicals. As soon as he starts looking into theological journals of the past several years he will discover a book that is hailed as the greatest work ever written on the Assumption, ,Martin Jugie's La mort et l'assomption de la sainte Viecge, published in 1944. He will find that this book lists nearly every item of testimony on the Assumption_ know to schol-arship. Every text from Sacred Scripture that might have some bearing on the question, every reference in the ancient Fathers of the Church, and many of the most important statements of the great theologians are reviewed and sub-ijected to criticism. With this volume as a guide, the inves-tigator may set to work. To avoid the danger of ov.erlooking some sources, a theologian .would utilize many of the other specialized studies, which abound in our day. Examples are. C. Balic, O~F.M., "De definibilitate assumptionis B. 'Virginis Mariae in caelum,"Antonianurn (1946), 3-67,and O. Faller, S.J., De priorum saeculorum silentio circa Assumptionem B. Mariae Virginis, Rome, 1946. A detail thfit would have to be present to the mind of the theologian inquiring into this doctrine concerns .the very meaning of the Assumption as understood by the Church. Ordinarily, Catholics take it for granted that Mary died, so as tb resemble her divine Son even in His death, and that shortly 'thereafter she whs raised from the dead by divine power and transferred, as a complete person with glorified 196 Jul~l, 1947 MARY'S ASSUMPTION body~dnd,sou~l, to the eternal ,beatitude of heaven. That this~rv, i~w is traditional, dating back at least ~to thUsixth century, cannot be doubted. Nevertheless *Jugie thinks that the question-of Mary's death~ is not established with certainty. ~rhat has to be affirmed; he says, is that, if Mary died,:h~r body was preserved from corruption and then was raised tO glorious life. The essential thing is her p~ivilege that goes under the name of Assumption, namely, her living presence ir~ heaven with body and Soul after her departure from this earth. Jugie does not assert that Mary did not die; but he declares that the'matter is doubtful and that the question of death is separable from the question of a'ssumpti~on. In ~other words, she may have been taken up to heaven, bodyand soul, without dying. He believes tha~ the Church could define the Assumption w~thout com-mitting itself on Mary's death. In h~s examination of sources, a theologian would have to watch for evidence on th~s point. Present Mind of the Church on the Assumption The results of the questionnaire sent by Plus XII to the bishops are not 'yet available. However the study ,of the petitionisk movement from 1869 to 1941 made by Fathers Hentrich and de Moos presents an imposing tabulation of views on Mary's Assumption Petitions favoring a dogmatic definition were sent in by 113 cardinals, by over 3,000 archbishops, bishops, and other prelates, by many theological faculties, by 32,000 priests and religious men, by 50,000 religious women, and by'over 8,000,000 of the laity. Most impressive is the number of petitions ~addressed to the Holy See by bishops. They ~epresent some 73 per cent of the dioceses of 'the world, and of these almost 97 per cent request the definition of the Assumption as an article of faith. 197 CYRIL VOLLERT " Re~ieto [or'Rellglo.u.~ .:r. The rfact~that s0me~2:7~.iper~ ~ent of the dig.ce~s~e~. ~re~!.~o~t ihclhded in these figur~s~do~s not mean that their b, iskdps d6 nbt favor the definitibh. ~e~must. remember that the bishops had'not been o~ially asked to submit their views: the petitions were Sent to Rome as a resul~ ofspon~ngo~ desires for the solemn .definition of the Assumption or in c0ns~quen~e of movements privately inaugurated. The .theologian who reflects on these petitions will be aware that they constitute a strong argument in favor of the tenet that the Assumption is a revealed truth. They show that the Church spread throughout the world firmly holds the doctrine; and the whole Church cannot err in matters pertaining to faith. ~The living .~presence of,~ the Blessed Virgin in heaven with gloried body and soul is not a truth that can be known by natural means; the only way it can come to our knowledge is thorough divine reve, lation. ~- Henc~ the ~Ch~rch must have, drawn, it:,f~o~ Sacred Scripture or from a perpetual tradition or frgm;;both these sou~es.~ ~ Witness of the _~i~urgg., ~,,~,., ~ ,.~ One.of the, most~tellin~ items of testimony to ,the, ex.istz ~nce of an~ ancient :tradition 0n the .Assumption is,:the fae~ "that it,has,.been solemnly; ~elebrat~d int~e~ Church ~0e m~n~ centuries. The beginning off,this .annual~cele~ration~,~canr not be.determined;,~,I~, t~e eighth cg~u~y~the !itu~gic~l fes- ;tival ~as" tefer~ed~t~ .by Saints ~obn .Damascene and :~Anz dre~ of Crete~s .ancient. Toward the end ~of~ the sixth Century- the Assumption,: under the~ name of the" Dormitio> ~e~th~ ','gbing to~sl~eff,''' of t~e ~,Blessed, Virgin, ~as assigned to~ Au~st~ 1.~5.th by~ ~a, decree" of, t~ Emp~ror,~Mauri~e~ for celebration, t~rougb6ut .the~ Byzantine Empire., ~ The e~z" peror~di~ not,~of; course, in~gurate~ the ~f~a~t~ but m~rely settled the day for its~obser~a~ce:. ~,~. ~.;. :~ ~,, : -~,~, ~. ~ ~,~ .i98 July. 19~ 7 . MARY'S ASSUMETION, - ~'~ A,?fragment ~of ~a S~riane,~b6~k, ~lating~.~fr&m,the ~fiftl~ ¢@ntur¥;,~)n~,the trar2si~.or transferenc~ of Our I~ad¥ from earth to heaven clearly supposes belief in the.Assumpti6n, of th~Ble~sed:,Virg~n into .heaven with;bodyi~and soul~ 'fol-lo~ vmg-her death. Several other'references to a liturgical ~elebratic~n'~of the '~'M@mory-of the~ Blessed Virgin," apparen'~ly~ commen~orating her death°~nd resurrect~on~ may carry down into the end of the fourth°century. How.-~ ev~r,~scholafs are not iri" complete agreement on theib inter~ pretation. At any rate, .the liturgical celebration of the Assump- .tion, which beg~n !n the ~East, soon made~ its way into Gaul and Spain, and in ~50 was introduced ifi Rome. The Testimony of Tradition The theologian who undertal~es t.o study the sources of our knowledge concernin.g Mary's Assumption, will have to devote most of his time and gnergies to. a direct examina-tion., of tradition. At the end of,his lengthy researches" he will find that his conclusions may:be s.ummarized some .w.hat as follows, During the earliest ages, up to about the fifth century, definite references to,the Assumption are rare. The truth is .hidden and awaits the theological .~enetratiOn of future generations f0r-its 0unfol4ing.~ t~eginning with the sixth century explicit statements a.ppear; by the following century the Assumption is attested throughout the East and the West, The great Fathers. and .theologians _of this period, such as St. Germain of Constantinople, St. Andrew~ of Crete, and St. John Damasdene, a~rm the.Assump.tion serenely and'without,hesitation or extenuation. Th~ way they express themselves shows that they are not deffending a thesis opposed by adversaries but are discoursing on a truth admittedby all their hearers and. readers. The eminent Scholastics~ of the Middle Ages, St. Bernard, ~199 CYRIL VOLLERT Reolew for Relig[ou~ St.:i~lbert.the.Great, St. Thomas, St. Bonaver~ture,.'Scotus, and others teach ~the doctrine of the.Assumption with absolute confidence. From the sixteenth century on, the fact of the. Assump-tion is universally held; theologians are concerned only with the question of determining its degree of certitude and its connection with revelation. Finally, during the nine-teenth and twentieth centuries, the conviction has gained ground that the Assumption is actually a revealed truth capable of being defined as an article of faith. The silence of the early centuries is not nearly as deep as was forrfierly thought. Recent studies, especially that of Fa!ler, have brought out the full meaning of declarations made by two fourth-century writers, Timothy, a priest of Jerusalem, and St. Epiphanius, bishop of Salamis in Cyprus. Moreover, that silence is not extraordinary but is rather to be expected; the theolqgical writings of the early Fathers were almost wholly "devoted to explaining and d~fending the truths~of the Trinity and of-the God-man in an.environment.of heretical 'attack. -Inquirg into:Scripture . After Christ's Ascension into heaven, Scripl~ure relates ¯ that His Mother, the apostles, and~isome of the holy ~c~men were present in an upper room "persevering with bne mind in prayer" (Acts 1.: 13 f.). The New Testament gives us no information about Mary's remaining years on earth or her death, and tells us nothing directly' of her Assumption. ' " ~" ~ Nevertheless, we. may not asse'rt outright th~it the Bible is Silent about the Assumption. Most theologians and scripture,scholars see a solid theological argument in the woids spoken by God to the devil in Genesis 3 : 15 : " I will put enmities between thee and the woman,, and thy seed hnd 200 July, 1947 MARY'S ASSUMPTION her seed;, she shall crush thy head." According to the tra-ditional interpretation of this text, Mary, who is at least typified by the "woman" if she is not directly meant, is associated with Christ in His victory over Satan. Since Christ's victory includes His triumph over death, Mary's identical victory must include a similar conquest of death. Christ died, rose from the tomb, and ascended gloriously into heaven; the parallel between the Savior and His Mother requires a like climax to her earthly life. Furthermore the Blessed Virgin, who was "full of grace" and "blessed among women," was exempt from the universal law of original sin and escaped the doom decreed against Eve and her daughters in Genesis 3:16 about the pains of childbirth. The inference suggests itself that Mary was likewise exempt from the dread punishment: "Dust thou art, and into dust thou shalt return." That is, although Mary was apparently to die so as to be conformed to her divine Son in His death, she was never to be sub-jected to the corruption of the grave. Thus Mary's Assumption would crown her other privileges, which are definitely dogmas of faith: her divine maternity, her immaculate conception, and her perpetual virginity. This last, especially, seems to indicate God's will that she should forever be preserved from bodily cor-ruption of any sort. As the insight which theologians gradually gain into the truths of revelation becomes keener, . they are seeing more and more clearly that the Assumption of the Blessed Virgin may well be implicitly contained in those, three glorious dogmas. Conclusion When the investigator eventually reaches the ~nd of his prolonged researches, he will ma.rvel at the d~velopment of the doctrine of the Assumption--a development not of 20i CYRIL VOLLERT the truth ~tsdf but of the understanding of the truth. The general outline sketched in this article, confined as it is to generalities imposed by brevity, can give no hint of the cumulative effect of the detailed evidence amassed century after century. Moreover, no theologian has ever denied the Assumption. A few minor voices have occasionally been raised in doubt; but though they are off key, they are too feeble to mar the splendid symphony of universal tradition. At the time of the Vatican Council, some two hundred of the attending bishops and theologians signed a docu-ment which, in part, was phrased as follows: Most ancient and constant is the conviction 9f the pastor.s and faithful of the Church in the East ~nd the West concerning the bodily Assumption of God's Mother. This fact, that a person's body is alive in heaven prior to the final day of judgment, cannot be perceived by the senses or be attested by human authority . Unless, therefore, the tenacious faith of the Church re~gaiding the bodily Assumption: of ~the Blessed Virgin Mary is to be dismissed as unfounded credulity--the very thought is impious--we must un-questionably hold, with utmost firmness, thai it derives from divine-apostolic tradition, that is, from rdvelation. In the seventy-five years that have elapsed Siiace this i~mphatic declaration, the persuasion of the Church's ~eachers and taught has been. grgwing steadily stronger. If bur ~theologian r~orts to his bishop that, in his view, the dbctrine of the 'Assumption is ripe for defifiition as an article of faith, his vote will accord with the verdict already turned in by a vast majority. OUR CONTRIBUTORS RICHARD L. ROONEY is Editor of Queen's Work publications. C. A. HERBST, ~UGUSTINE KLAA$, GERALD KELLY, and CYRIL VOLLERT are members of the FacultF of St. Maryrs College, St, Marys0 Kansas. ~ 202 -=nou Shalt: Open. My LIpS,,,"~ °" ~ ~° Richard L.~Rooney, "]"HE Aperi having been said,arid the Our Father, Hail /1: " MarY, and C~eed h~ving0 been devouilypra ed, the ~ Divine'Office again picks Up the ideas of that .intro-ductory prfiyer.~ There we. petitioned~' now we state con'- fidehtly: Thou shatt open m~/ lips; OLbrd, And m~/ mouth shall annou'nc~ Th~/ praiset. Because it is so contrary t~; our own Us~al etti£ient~;~ ind~ependent American way of thinking and doing even in our prayer life, it is well. for us to recall again a basic idea of the Aperi. We cannot, remember, so much as think of thinking to pray unless.God gives.us the initial impulse to call on His name. We cannot so much as open these lips of ours, so.busy, with their worldly speaking, so slow to pray; unless God Himself opefis them for us. It is amazing that. we forget so easily how utterly, helpless we are~ in ~the realm of God and grace if we are left to' ourselves. On thd other hand, I wonder if we ever pause to think how eager, God toopen ,our lips that.,He ,may hear them. hymning His praises. . ~ ~ . If we realized the first of these facts, we. would utter often the verses we are considering here.~ We would not rush into prayer without preparing our souls. If we rea!iz3d,the .second, we would be alert at all times and in all places to God's impulses to pray, to lift our. minds a~nd hearts in canticles of.praise of Him. How well w~,,wguld d~on tthoe m weamy otori Mzea t~hse~sse, bveefrosre.se! ~Hoourw.: ~wreegllu w!aer" c soeut lpdr au.syee ~thrse,m ~alking ,or riding, or whiling the tim~eo.away waiting for a 203 RICHARD L. ROONEY Rev~eu~ [oroReligious bus, or in a doctor's office, or before dropping off to sleep! We co~Id'~profitably'make them the'object of our moments, of mental prayer also. Pondering over them slowly, we might reflect as follows:° "Thou, 0 Lord" God is the Lord and Master of all things. He brought them all out of nothingness. It is He who has given me these lips, and He wh6 must give me the power to open them. in His praise. He is my God; and of Him I can state this simple, tremendous fact: that He will open my lips, will give me the .grace to spiak t,o Him, will prompt me to speak about.Him, will allow me to hymn His praises. Hence I say, "Thou shalt" open my llps" He will open these lips from which so many millions of words have come, these lips which have been worldly, pro-fane, unkind, ~untruthful, mean, sullied.° He will open these lips that have uttered so much nonsense, from which bare tumbled so many idle words---:qips that were given me for praising Him, but which have been so often used to~sin' against Him. These are the lips which now at last He, is going to open and to make fulfill their d~stiny: the praise of Himself. ¯ ,, What joy is mine--that for this time of prayer at least, my lips will be healed, cleansed, and set to work to do the most, ~the best they can do, .They will be busy, not with vanity, but with God. "And my mou+h shall announce Thy praise" When I open my mouth it is likely togive out anything but the praise of God. From it issue forth bits of news, pfoclamfitions of self-praise, my more-than-half-share of c6nversations about all sorts of things, long and stupid tirades, long and often ~stupid lectures aad advi~e. "Forbid-den words come out,~ too: vulgar, worldly, idle, harsh, 204 July, 1947 "THOU SHALT OPEN MY LIPS" discouraging, sarcastic words. Charity is killed; characters are torn~ Help and harm,, all heedlessly-~'intermingled,.c0me pouring out. ~ But when God opens my lips, my tongue will speak as He would.have it; my tongue will speak His praise~' my tongue~ will speak His praise even as did the tongues of Moses, of David, of the prophets; my tongue will speak today as it will speak in heaven announcing, singing, crying out, that God and men may hear the praise, i'n~ praise, of the Most High God! When I ~raise a good man sincerely, my tongue is at its best use on a human level. When I praise the good God, my tongue is being used at its best on a divinely hum,an plane. How seldom my mouth announces any praise, save of myself. I speak of others, either not at all or with cold indifference, bitter criticism, mild interest, jealousy. Now and again, if it serves rn~/ interest,'I praise another. Less often still do I praise God without any trace of selfishness. I ~speak to Him or of Him in tedium, carelessly, liitlessly; in petition, asking mostly for something I want, only occa-sionally for others. But how infrequently do I burst out with praise just to tell Him how wonderful He is! 'Why is this? Praise is the outward speaking of an inward recogni-tion' of the value, the excellence of someone or something. Instinctively on seeing a beautiful sunset or a beautiful per-son we cry, "How beautiful!" Why do we so seldom deliberately praise God or men? Because we are too busy to look at them, too distorted in vision to see all that is good, true, and beautiful either in the All-High God or in the lowly creature, man. When we state that God will open our lips, we are also implicitly stating that He will open oui eyes. We are 2O5 RICHARD L. ROONEY , implicitly saying ,,that Hd will "let .us see Him, His power; His beauty,'His mercy: His lb~e, everywhere, and in .every: thing, so that we shall gladly cry out His praise:i implicitly hope that He will reveal HihYself,.yet more ~o us so that we may begin here the praise that we shrill announce forever in heaven, We are hoping that He will train:our lips to speak.now as they shall when He grants ~.us the face-to- face visioh of Himself, and we shall cry in ecst~isy: "Holy! Holy! Holy! Lord God of Hosts! °The heavens and the earth are full of Thy Glory!" ~ * * * Ves, Lord;Thou shalt open my lips here now, and tl~rd then; and My modth, frded from its habit of self~ interested prayer, shall announce joyously, contin,uall~r~ ~ti~relessly; endlessl~, its praise of Thee, our Go'd!" BROTHERS~ VOCATIONS " There are m':~'ny vocational needs* in~he ChurCh, bti~ pe~rhaEs none as more pressing:than,the need ,for la)~ Brothers. The' assistance'thi:y lend to priest~ who are more directly engaged i~ apostolic labors is~of inestimable value: To egcourage Brothers vocattons, the Soctety of the D,wne Word is Mow publishing aK~httra&ive and informative ~booklet ~entitled ~The M~ssionarg Brother. ~C0ptes of t~e 'booklet can be,obtained from the Novice Master, St. ,Mary's Mission House, Techny. ill~nbis.'~.~ ~ ~ :~ ~ ,~-" ,~. . ~ . ~,, Another i~ter~sting folder on~ the life of a Brother can be :~btained~fro~ the Missionary Servants of the'Most Holy Trinity, Box 30. Silver Sp~ngs. Maryland. This booklet is entitled Spotlight on the Missionary Brotber~" " A. third '~ffective folder 0n this 'same iub~ect is entitled "Behidd the~ S~enes at Notre Dame: The Part of the La~ Brother~ of the Hol~ Cro~#. ~ The, Congregation of"the H~'~Cro~S ~w ~'tWO p;o~ifi~S in- [he United' State~ [he province Priests~and'~the~province of Brothers~ This:folder describes the Brotheri' life. '.It may be obtained from the Reverend Oohn H. Wilson, C.S.C:; Holy Cross Seminary. Ndre Dame, ~ndiana. ' CONCERNIN~ CoMMUNICAtIONS" " ~ The next number "of t~e REVIEW will contain a digest 0f the communications on praydr that hhve note, get been published. ,With~hat; number we shall close the communications on the subject. Communications on other subjects that are of ~n~d~asfti ~. H.elp'r ~ ~o '~religi0hs" are alwhgs~elc~me. , Some of~the c0mmdnications 'on prgyer have been.ratherflong: and the ~itors would appreciate it if those who, send communications would., make them brief and pointed. -It also'helps if'the manuscript ~s typed and double'spaced; 206 ~enera[ Aspects oF ¯ Duty of I-learin9 Mass ~erald Kdly, $.~T. ONLY three of the ~414 cai~ons of the Codeof Canon Law deal explicitly with the° general! law of assisting at Mass. Canon ~1247 lists.the feasts of ~ obligation in the universal Ghurch; canon 1248 prescribes that:.Mass must be heard on these days;0and canon 1249 enumerates the places in wl6ich the faithful may fulfill this obligation.,. Three other ,canons (1244-46)'~1a~ down certain general, rulks :that are applicable not only°to feast days but also to days of fast and abstinence. Pbobably no other law of the Church is as import~int for the ordinary Catholic as this precept of hearing Mass. Every question pertaining to its correct observance is of unFcersal interest; and some of the questions are extremely provocative, not to say irritating, because of the difficulty in"solving them satisfactorily. These intriguing problems are foundiander all the various aspects of the law--general aspects,° the manner of fulfilling the law, and .reasons excusing~from the obligation. Since it w6uld be-impossible t6 treat all these points in a single article in the REVIEW, I am .limiting the present article to a consideration of those points usually explained by moral theologians when they treat of the'general aspects of the law of feast-day obserw ance. The article will deal with all the questions ordinarily discussed under this head, and it "will .lay,, special stress~ on the points that are apt to present sp~ecial difficulties for catechists It helps much to the ,proper understanding and appli= cation~ of°a law to know its origin, ;namely whether it is 207 GERALD KELLY Review/:or Religious divine or human; for different rules of interpretation apply to each. With'regar~l .to th~ duty of feast-day observance a consideration of both kinds of laws is pertinent; and great confusion can result from a failure to make. clear distinc-tions. Not a Dioine Law The divine law, according to accepted terminology, is either natural or positioe. By natural law is meant the law of God as manifested in human nature itself--"written in the human heart," as the saying goes. Granted appro-priate conditions, men with sufficiently 'developed mental powers could know this law, ~it least as regards its main points, just by using their reason--that is, by considering the fundamental relationships existing between man and G6d and between man and his fellowmen, and by drawing logical conclusions from these. This natural law, since it flows from human nature itself, binds all menat all times. The divine positive law includes duties imposed by God through the medium of revelation. In making such reve-lation God 'might merely confirm the already-existing iaatural law, as He does, for example, in the. First Com-mandment of the Decalogue; or He might, add obligations not already contained in the natural law, as He does in pre-icribing the confession of all mortal sins committed after baptism. LUnlike the naturallaw, the divine positive law cannotobe k.nown merely by reason;faith is required. Also unlike the natural law, the divine positive law is not neces-sarily for all men at all times; but such conditions depend entirely on God's own will., in giving these commands. In general, the Church's power concerning law~ is twofold. She can otticially interpret the divine law, as she has done with regard to such things as artificial birth con-t~ ol, divorce, mutilation of the "unfit," and so forth. In 208 Jul~t~ 1947 THE DUTY OF HEARING MASS such cases the' bindihg force of the law is not from tl~e Church but: directly from God. BUt the: Church can also mate laws in the proper and full sense of the:term. ~Thesd laws, made by the Church, are called ecclesiastical 1~iws. They,are human taws, not divirle; and they are to be 'inter-preted ~according to the rules that pertain ~to human l~ws, Applying this discussion of th~ various types of laws to the matter of feast-day worship, the following obierva-tions are in order, o Since men are social beings and since they depend on God not merely as individuals but as a group, the law of nature itself demands that they render to God some kind of social worship. But this law of nature is very vague, It does not prescribe certain days for such worship; it does not clearly indicate how often the worshi~ should be offered; and it does not tell us categorically what religious acts should characterize our social worship, although it cer-tainly seems appropriate that: sacrifice should be one of the community tributes to God.~ From the very nature of the case there is need of some more accurate determination of these points if men are to act in harmony, and obviously this more accurate determination should be made by the existing religious authority. In the Old Testament God Himself sanctioned the religious observance of the Sabbath and of certain special feast days. It is well to note here a great difference between the Third Commandment of the Decalogue and the other nine. The entire Decalogue is revealed; and in this sense all the precepts belong to the divine positive law. In the Third Commandment, however, God went beyond the natural'law, whereas in the other nine Commandments He simply confirmed and stated clearly certain duties "that already existed by reason of the natural law. The Third C0mmaildment; therefore, in its prescriptions concerning 209 GERALD KELLY ~- , Review [or Religio.us the frequency of worship (once a week) and ,the exact day for worship ,(the,Sabba'th)o is entirely divihe positive law, given by God,to' the chosen people and obliging them until. such time as He, would withdraw or change it. Did God withdraw these positive precepts with the promulgation,,of the New Testament? With regard to the special feasts~prescribed for the Jews there is :no difficulty: the duty of observing them certainly ceased; in fact, it Would be a form of superstition to observe them today. But with regard, to the weekly observance there is some obscurity even in theological literature. One view is that the divine law of sanctifying every seventh day.remained in force and that God Himself transferred the obligation from Saturday to Sunday. This opinion has but slight authority to uphold it, and we may safely call it improb-al~ le. Acco[ding, to a second opinion the divine law ,of sanc-tifying one day out of seven remained in existence, but the specification of the Sabbath day was simply withdrawn, and in its place not God, but the Church, assigned Sunday as the day for worship. This view has much more authority than the firsf; yet it is far from being, a common opinion. A third explanation, sponsored by the majority of eminent theologians, is .that with° the promulgation of the NeW Testament God simply withdrew the positive pre-cepts contained ,in the Third Commahdment anti" left it to the Church tO make appropriate legislation. According to this view,, the precept of hearing Mass, as we now have it, is a merely ecclesiastical law in all its particular aspects-- the frequency~ .the exact days, the method of worship. This last is by far the best opinion and the only~ofie that seems in~, perfect'harmony with.the mind of "the Church as expressed in. the~ ~ode:. ~ For the Holy :See claims~ f6r itself~the duly; 1947. THE DUTY OF: HEARING MASS' p0wer.tb 'constitu~e, transfer," and abblish these feast :days. and to dispe'nse~,from their, o.bservance ;(c.f. cations 1244-" 45) : It could not do this ina matter of~divine law. ~, . ~,~ It seems khat .in ~the.early. cefituries,of~ Christiani.t~r thdre~ was. no general l~gislation cbncerning the observanc~ of feast~ days~ : Rather, the faithful, themselves spontaneously' assumed~certainpractices, and thdse practices ~raduaHy acquired ~he force bf law and were'confirmed and crystal-lized by written'~legislation. Sunday was chosen as the. Lord's day, principally because it was the day of the Resur, rection and of ~the coming of the. Holy Ghost. Gradually other special, festivals came to be observed to commemorate special blessings, to recall the victories of the saints, and so forth. In fact, the tendency to add feast days of obliga-tion was so common that much bf the Church's legislation in recent times has been to restrict the obligation lather than to add to it. A ,catalogue of feasts of 6bligation in ~:he univer~gl Church in the time of Pope Urban. VIII, in 1642, lists thirty-five such feasts; b~sides Sundays. Today v~e have' only ten special feasts of' precept! for the" universal Church: Irnmaculai~e CodcelStidn,"~ Christrnds~ Ci~cum, cisi~n, Epip'hany,'St. Joseph; Asc~hsion Thursd~'~, Corpui Christi: Sts. Peter and Paul, Assumption, and All Saints. ° F6r some~cbuntries"the Holy See has ri~duced the number: f6r. exhmple,'in"~he United°State~ g'e a~e obliged to observe onI~r the six itMicized feasts. ' ~ I have gone to ~some length ifi-consiii~i~g the origin bf the precept of .hearing Mass because ~I think ~that :the ordinary way of~explaining the: matter in catechisms and even in moral treatises tei~ds to be~,misleadihg~,, .T, he duty of hearing Mass is" almost invariably~explhined iia~ connec-tion with~the Third Commandment of"the D~calogue; and this leads readily to the.inference that;~like~:the~othero pre-cepts of the~,D&~logue; it is'a divine" hlW,, ~wo serious 211 GERALD KELLY Review for Religious errors are occasioned by this inference. People of lax con~ sdences and weak faith, seeing that the Church can change this precept of feast-day observance, easily conclude that the other Commandments can be changed too and that it will ¯ not be long before the Church mitigates her rigid stand on such things as therapeutic abortion and artificial birth con-trol. These people confuse the human with the divine by reducing the divine to a human level. On the other hand, genuinely conscientious people raise the human to the divine. Finding the law of feast-day observance explained under the Third Commandment, they infer that it is a divine law and thus form exaggerated ideas of its binding A Serious Obligation ~ A young man once came to me with the following difficulty: ~"Father, a group of us werediscussing these laws like going to Mass on Sundays and fasting and abstaining, and we came to a dead stop over the idea ~that breaking .these laws is a mortal sin. You go to hell for a mortal sin, you know. We couldn't figure out why the Church should be so strict about these things; so we decided to ask So-and-So.: He just brushed us aside. He said all we had to do was to keep ~the laws; we needn't worry about the wbgs and the wherefores. It isn't wrong to want to l(now such thin~s, is it? We're not rebelling against the Church; we'd just like to know why she does this." The answer to the young man's question is obvious. It is highly desirable that adult Catholics should know the whg of their obligations. Itincreases their own apprecia-tion of the laws that govern them and enables them to explain them reasonably to others. Ecclesiastical laws are not made arbitrarily; we are 212 July, 1947 THE DUTY OF HEARING MASS not commanded to do certain things under pain of mortal sin merely because some Pope wants to sat.isfy a personal whim. These laws are formed according to certain eminently reasonable principles. For instance, a serious obligation is not usually imposed on the faithful in general unless-these three conditions are verified: (1) there is ques-tion of attaining some very important purpose; (2) the thing commanded is either necessary or highly useful for attaining this purpose; (3) the thing commanded would very likely not be done by the majority of people (the ordinary people, not the saints) unless they were obliged under pain of mortal sin. It is not difficult to see how these conditions are verified with regard to the precept of hearing Mass. (1) The principal purpose of the law is to see that the members of the true Church of God render fitting social worship to God. That this is a purpose of the highest importance seems evident. Moreover, a secondary but very significant purpose of the law is the spiritual good of the worshippers themselves. (2) That the sanctification of one day a week and of certain feast days is eminently useful, if not neces-sary, for attaining these purposes is clear from the fact that God Himself made similar prescriptions in the Old Testa-ment. As for the secondary purpose, in particular, experi-ence confirms the fact that those who do not set aside some time for the worship of God readily fall into temptation and sin. And with regard to the method prescribed by the Church, namely, the Mass--surely no one who realizes the meaning of the Mass will question the fact that it is the best possible expression of social worship. (3) Finally, it is ¯ not hard to imagine how empty our churches would become if this were not.a serious obligation. The Church makes her laws for the ordinary peo~01e, not the saints; and it is simply a fact that most ordinary people are not sufficiently 213 GEI~ALD'KELLY moved by the thoi~ght of "venihl sin" or "counsel" to make the sacrifices ~iecessary for assisting at Mass on ther, days assigned. o Who Must Hear Mass? To be obliged by this law one must (a) be baptized, (b) have completed his seventh year, and (c) have attained the use of reason. All three conditions .must be verified. The Church claims no power to legislate for the unbaptized except indirectly, for example, in the case of a marriage between a baptized and an unbaptized person. The com-. pletion of the seventh year is normally required for subjec-tion to an ecclesiastical law unless the law makes some other express provision. For example, the law of fasting does not bind one until one has completed the twenty-first year; on the other hand, yearly confession and Communion can be obligatory before the age of s~even. "In the present law no special provision is made; hence children under seven, even though quite precocious, are not obliged to hear Mass on Sundays,and holydays.~ It. is praiseworthy to accustom them to attend Mass at an earlier.age; but it is .not obligatory, Finally, even those who .are baptized and are seven years old are not obliged ,to hear Ma~ss if they have not yet attained the use of. reason. The normal .presumption is that those who have completed their ~sevent.h year have sufficient use of reason; but this presumption admit~ of exceptions. However, the mere fact that a child is. "back-ward" is not necessarily a sign that he does not have the use of reason. The ultimate test is his appreciation of :moral right and wrong. , A question of some delicacy in this matter concerns baptized non-Catholics. Strictly speaking, since they are bapt!zedl they are subject to.the laws of the Church unless the Church herself exempts them. Theoretically~, there- July, 1947- THE DUTY OF HEARING MASS foie, it seems ~.tl-iat they ~re obliged.by .this l~w Because the' Church~ ddes not exPlicitly exempt them. Some, theologians and canonists, however, hold that even though no explicik exemption is declared, the Church cannot reasonably be considered to hold them to the law, for she knows that they. will not observe it. This dispute is of .little practical value since the non-Catholics do not know of the obligation, even if it does exist; hence they cannot sin by failing, to fulfill it. 'A iomewhat similar difference of opinion concerns the duty of excommunicated persons. By reason of their excommunication they'are deprived of their right to assist at Mass; hence some moralists argue that they. cannot have a duty to do so. In practice, they may be considered as excused from the obligation; but they certainly hax;e a duty to do what is necessary to be absolved from the excom-munication. Where to Hear Mass We may conclude these genelal remarks about the pre-cept of hearing Mass with a word a;bout the place for ful-filling the obligation. Canon 12'~9 enumerates these places, and in that canon the only explicit restriction has to do with what is termed a private or~atbry. A private or domestic oratory is ushally a chapel in a private housd where Mass may be celebrated for the benefit of an indi'- vidual or his family. Permission to have such oratories with the privilege of having Mass said there habitually can be granted only by the Holy See; and in granting th~s permission the Holy See specifies who may satisfy the pre-cept of hearing Mass there and the days on which it is allowed. Occasionally private chapels are erected in cemeteries. The faithful may satisfy their feast-day obligation by 215 GERALD KELLY hearing Mass in 'these cemetery chapels~ They may also fulfill their obligation, in any church or chapel which is not private in the technical sense explained above; also by hearing a Mass which is said in the open air. All these ,points are explicitly covered by canon 1249. It not infrequently happens tl~at priests get permission to say Mass iia a cabin aboard ship, or in the parlor of a private home, or in some other building or room which is not a chapel in the sense of canon 1249. Can the faithful, fulfill their feast-day obligation by hearing Mass in such places, or is this privilege implicitly excluded by canon 12497 Here again we are in the realm of controversy: some authorities say "yes"; and some say "no." In practice, therefore, liberty prevails: the faithful may satisfy their obligation in these places if they wish to do so. What is to be said of Catholics of the Latin rite who wish to attend Mass celebrated according to the Easterv, rite? The Code explicitly allows this, provided the Eastern Church is truly Catholic, that is, in union with ROme. One concluding remark: the Church does' not i,mpose a strict duty'to hear Mass in one's ownparish church. We should not argue from t~ais, hbwever, that the Church is indifferent in this rfiatter. Certainly the whole spirit of ecclesiastical organization arid' legislation favors an intense parochial life;, and part of.this life is the regular attendance at Mass in one's own parish church. It is not in.accordance with tl~is spirit to encourage the faithful to, attend Sunday Mass habitually in a school or .hospital chapel unless there is some special reason for doing so: 216 Silence C. A. Herbst, S.J. 441~OLITUDE is the home of the saints and silence is ~ their language." I read these simple and beautiful words years ago in a religious house in a great Midwestern city. The place, the time, the room have somehow stuck in my memory. Perhaps it is because the great truth they express has been dear to the beloved in Christ's church for almost two thousand years. The soli-tude of the deserts of Syria and Egypt was the home of those giants in the Christian way of life, the Fathers of the Desert, and they founded there great cities where silence was the language of them all. Surely this was because "Jesus was led by the spirit intothe desert" (Matthew 4:1). He, too, "retired into the desert, and prayed',' (Luke 5:16). From the very first years of the religious life the observance of silence is insisted upon. "The practice of silence is useful for novices," says St. Basil in his Regulae Fusius Tractatae. And he continues, "Unless some special business, or the care of one's soul, or some pressing work, or a question demands it, one should live in silence except for the chanting of the psalms" (Patrologia Graeca. XXXI, 950). Accordingly, as novices we were expected to refrain from unnecessary speaking and from noise; for example, to avoid slamming doors, moving up and down stairs or about the corridor or room noisily, loud talking, and the like. Many a good young religious has had to be given a penance for breaking silence. Perhaps we were told one needs a reason to speak but none to keep silent, and heard quoted the proverb, "Speaking is silver, silence is gold." We read with some humor in Rodriguez: "When 217 C .A. HERBST Reaiew/oc Religious there is no lock to a chest, we thereby understand that there is ~9~hing.valuable inside. When a nut is very light and . bounces, it is a sign tha~ it has no kernel." (Practice of Per-fecffor~, II, "123~)~ Silence may have been a matter of dis° dpline, a thing imposed from without~ but the mechanics of a profes'sion~have fo be learned that way. A disdpl~ine; an external, a mecbani~ Perhaps. And ~mall?~ I am afraid' to apply this word to things'intimately connected with the spiritual l~fe, to ~hings so intimately connected with love for God and with eternal glory in heaven. .At any rate, silence is a challenge to even a brave and mortified man. Let the heroes step forth" gnd accept the challenge of St. Jame's, "But the tongue no man can tame" .(J. ames 3:8). As far as I have observed, the rule of silence is the most consistently and universally violated rule in the religious !ife. I even make bold fo say that experience showsus'eIess talking is not'confined to'women'~a~d chil-dren. It is a man-sized job to "h0id one's tongue:" Nay, more than a man-sized job for the natural man; ~"But the tongue no can can tame:" Who is not so human as. not to have experienced the urge to ask curious and pr,yirig ques-kions? It is hard t6 repres~ the itch for gossip, to-hold back the smart remark, to abstain from criticism: ' It is,hard to wait till the .time for recreation, hard to, breakoff:when.the bell rings. And it is only the strong man. who will crush human respect and remain .silent i.n~the midst of those who will not. This is no longer a small thing, the task of a novice. "But the tongue no man can tame." Speech is a most common, :spontaneous, and "self-full" "expression of the natural man. .A child is born into the f~imily, given a name, and ta.ught with endless pains to speak, o Thereafter one of the most demanding urges of his human nature is to express itself in words. His language ii full of his personality. But tainted as he is by original sin, 218 dulg, 19 4 ~ SILENCE his speech betkays that, too. A man is born again into a religious;~famil#, oftefi takes a new name, and must be taught again .to speak, to express.a personality renewed in Christ. Silence is theschool and the teacher. Advising the ~rbung monk, the Abbot Cassian says,~ "Be careful before all.else ¯ ¯ ¯ to impose the strictest silence on 3~our lips. Thi~ is the first real entrance to an ordered life" (Coltationes, XIV, 9). ~ One must now.unlearn one's evil ways and learn again to speak in God. "And if any man think him-self to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain" (James 1:26). Arsenius, preceptor of empero.rs, is said to have heard an _angel say to him, "Arsenius, flee, keep silence, rest: these are the principles of salvation" (a Lapide, Commentaria in Scripturarn Sacram, XX, 137). To preserve exterior silence for the loire of God is a praiseworthy practice and an exc~llent beginning to a reli-gi. ous life. But its higher value lies in this: it prepares and leads the earnest seeker after God to interior silence, to the silence of the imagination, of the mind, of the soul. It is indispensable to recollection. "He, therefore, who.aims at inward and spiritual things, must, with Jesus, turn aside from the crowd" (Imitation of Christ, I, 20). Od enter.ing a religioushouse wheresilence is carefully kept one cannot help feeling that God is very near. There is~an atmosphere ,of prayer. The place seems to "breathe the Divine Presence. "Silence, prayer, charity, and contineficy are the ho~rses of the chariot drawing the mind toheaven," said th~ Abbot Thalassius (Rouet de Journel, Encbiridion Asceticum, 1315). "In silence and quiet the devout soul maketh progress, and learneth the hidden things of Scrip-ture" (.Imitation, I, ~0). We must shut out the noises~of this wo~ld if we would hea¥ the gentle whisperings ofthe Holy Spirit. A noisy interior is ~ miserable thing. If a 219 C .A. HERBST Review for Religious restless imagination is encouraged by much ~alk to go thumping about within us recollection will be impossible. There is a close and intimate connection between speech and the imagination. Idle and vain words call up idle and vain images in the imagination. These images summon others of a kindred sort, in virtue of what is called the law of the association of ideas. In this way a train of flattering, useless, and egoistic images is started. Thought follows imagination and partitipates in its self-gratifying tendencies. Speech follows thoughts and words flow that do not bear on subjects that have a tendency to supernaturalize the soul either of speaker or listener. In conversation words are interchanged and mul-tiplied; corresponding images are called up; and thoughts follow all the time the direction set by the vocal and mental images. (Leen, Progress Through Mental Prayer, p. 266.) " And so on and on, until we realize how spritually wise we should be were we to follow the old Italian proverb, "'Odi, vedi, et taci, si voi vivere in pace." (Listen,-look, and be silent, if you want to live in peace.) When we read the startling and thought-provoking words in St. James's Epistle, "If any man offend not in word, the same is a perfect man" (3 "2), our first inclination might be to explain away the exaggeration. But there is no explaining away to be done. There is no exaggeration. "Out of the abundance of the heart tl~e mouth speaketh" (Matthew 1.2:34). A man says.what he thinks and what he feels. The thought is father to the word as well as to the deed. If his words are good, his thoughts are good; his emotioris, his passions are under control. For a while one might sometimes think one thing, feel one thing, and say anotheri but that would not be common for long in most things. If any man offends not in word he has acquired self-mastery, he has perfect control over his interior. This control is an important aim of as fine a SyS-tem of spirituality as the Spiritual Exercises of St. Ignatius Loyola: "Spiritual Exercises to conquer oneself and regu- 220 dul~l, 1947 SILENCE la~te one"s life withou't determining oneself through any tendency that is disordered,", the title reads. Words tha~ are charitable, patient, obedient, humble, mortified, well up from a heart that is charitable, patierit~ obedient, humble, mortified. When we meet this happy child of God we shall gladly agree with St. James that "the same is a perfect man." But let it be a woman first, "A Woman Wrapped in Silence," Mary, God's mother, of .whom John W. Lynch wrote so beautifully. Her words were few but very pre-cious. Countless generations have cherished them and pondered them and have seen mirrored in them the Immacu~ late Heart of Mary. "But Mary kept all these words, pon-dering them in her heart" (Luke 2: 19). The Blessed Virgin did not speak many words: filled with grace and light from on high, inundated with the gifts of the Spirit,. she remained, 'silent, in the adoration of her Son: she lived on the contemplation of the ineffable mystery wrought in her and through her: and from the sanctuary of her immaculate heart ~ hymn of praise and thanksgiving rose up unceasingly to God. (Marmion, Chcist, the Ideal ot: the Monk, 3 6 3.) And then a Man, the Lamb of God led to th~ slaughter, "and he opened not his mouth" (Isaias ~3:7). In His lifetime "He retired into the desert and prayed" so that the Christian centuries after Him might understand that "he who aims at inward and spiritual things must, with Jesus, turn aside from the crowd." The Son of God spent thirty years of His short life, that carried within it the salvatiori of the world, in silence. Yet how he must have longed to speak, who was so marvellously eloquent! Must he not have yearned to give forth light, in whom the whole communicative wisdom of the Godhead was compiised? When he was so full to overflowing of beautiful wisdom and ravishing intelligence, must not silence have burned in his Heart like a coal of fire? Must there not have been something in his being the 221 COMMUNICATIONS Reoieto [or Religi6us Father,s '~Wor~d, Ghich,-~wguld" .make" him exult ~in .s'peaking~ of ,. the ~Fath.er, with'his human to~gue.g' ('Foa.ber, ,Beth~lefiera, 0332.) '°~ ~, "But 3.esus h£1d his peac.e,"~ (Matt.hew 26;63). The W,o~ Himself did not'speak he.cause the Word, is Wisdom, Incarnate ommunicaEions ¯ Reverend Fathers: ' A little dose of dissatisfaction with one's own achievements in mental prayer is a necessary.condition of progress. But when the complaints about "bad meditations" extend for years and years, we must asl~ ourselves whether we know what a "good meditation" is? At least fbr ~yselL I have discovered'that ~it the very bottom of these complaints l~es a good measure of selfishness. An analysis of our complaints reveals the causes of our d~ssiatlS~ factioq. They~are: distractions; ar~idity of mind; lack of sehsible joy,~onsolation, and spiritual comfort; lack of taste for ~13rayers.;*s'the lives of.saints tell us that they had. We are satisfied When we e~xperi~ e.n~cre 'jo: yi,r t~ealrs;'conso~atlon, a 1 these ca~es we find OURSELVI~S as the c~nter:of interes~tin p~dyei~ ~-W~ ar~ seekirig personal Satisfaction. !Thi~" is especiall~ trt~e if,,after sbm~e :efforts'~w.e'qui~ making !meditations; because .we, do~ nbt find: ~ezgxpect~d personal satisfaction., This,~ naturally, generates a ~ense of frustration, of guilt,.~nd a certain nervousness about the whole business of meditation. °" The ~medy fo~ this lies in ;realization ~f, the primary ehd of every prayer which is: praise, adoration, admiration of God; thanks2 givin~ for His supernatural and natural, gifts; atonemerit for sins and,. finally, p~etitions for .newl graces. ' aeAs long"as one does make efforts to elicit some of the afore-haention~ d acts, his mental, prayer i~ good, In such a prayer we seek only'God, His gl0~y; His will; He is the center of our prayer, n6t:our own gratification. ' . 222 Julg, 1947 o., :/ .' COMMUNICA,~IONS~ ~I.t'is.always.possiBle to praiseo:God, ~ven in the midsv:of., grea't distractions. (Who could not fill the gaps between invbltintary: dis.tractions~ with praise of God?) It is ~possible to thank Him, exen for~His crosse~s.~ .,~even for the distraction° and aridity themselves;. as~ far.,~,asothey are of ,His make, and not the fruit of our negl.ect of: spiritual~life. It,is possible to expose our wretchedness and misery, a~nd .cry for His help . Should, however, once in a while even that ~be impossible, then it remains possible just to keep oneself respectfully and humbly in His holy presence an'd let the .gaze of:His mercy fall' upon our misery. Once we grasp this, once we sacrifice,our ow~n pleasure in prayers; all anxiety .disappears, peace returns to. one's heart. We know-then when our prayer is good, namely, when we make °efforts to please God, not to satisfy our own selfishness.--A Jesuit Father. Reverend Fathers: 'It seems to me that the follow!ng are among the principal reasons for the:difficulties and the neglect of~mental prayer: ,, 1. Failure to Realize Its lmportance,,~That one's prayer .life is synonymous with one's interior life; that it is the source of real growth in the love of God, by disposing our souls to r.eceive and to profit more fully from the grates 'of ~the sacraments; that it is the. greatest help to purity of soul and to an ever greater hunger and thirst after God. St. Teresa of Avila said: "There is but one road that reaches God., and that is prayer: if anyone s~hows you' anotheri.you ~ire b.ejn~ de~elv'ed." " ~ " 2: Di'sc?uragement. Du~. p~r(nci15al'iy- ~o "judging° by,'Bhd's feehngs. 'We-cannot judgebur praTe~ by our feelings nor by "th~ arhounf,of'dryness or desolfi~ion v~e experience it/ pbayer. As long as~ ~ve' tr~ to make our prayer well,'it is "alt~a(/s pldasing t~5 God ~nd prpfita~ble to us, even though,' at ti~e~s, we seem to do little inor~ t~han siinply fight distractions or temptations! 0 God Uses th~se ;tria~s for'our advancement. ~: . ~ " " 3. Lack of Proper li~struction.~--Sou~Isshould be t.au~h~" to pa~s on (th6ugh,not hurriedly.), from discui:sive n~editation to the ~nore simplified'arid richer forms of prayer. ;To try to keep to dis'cursive meditati6n ,wl~en that no q6nger :sUits the' needs df one's, soul i~harrfi-ful;' as ~ell' as difficult~and r~pugnant: ."In this regard, "I,.heartil~ aplSr~ove of all-ileal, y~oi~r fi~st.~correspO~ld~nt-"in the-,March ~ilsue (pp: 109! ft.). °.said' bfi" th~i~subject.'.- '.H~re0 is :wherh°- dire~tion-~e~en " .-223 C~OMMUNICATIONS Ret~ew for Religious though-just occasional, perhaps just two or three times a year---is a great help. " 4. Failure to Lead an "'All Around" Spiritual Life, Proportioned to Our Prayer,--We cannot expect to make great~ progress in our prayer life and the love of God, unless we are s~riving generously to please God during the other hours of the day. There is much tha~ could be said here, but I can think of_no better way of summing up what I would like to say, than to quote from the regulations that St. Paul of the Cross gave to. his religious. He ends his chapter on prayer by saying: "In fine, let all remember that they will never suc-ceed in the exercise of prayer; nor will it produce in them any satis-factory fruit, unless they endeavor with all diligence to be recollected during the day in the presence of God, to be lovers of solitude, to practice mortification, interior as well as exterior, and to observe with fidelity and exactness even the. smallest precepts of the Holy Rule." The first time we read this quotation, it looks discouraging: it seems like we have to be almost saints before we can begin to make progress in prayer and the love of God. But if we re-read it, we see that all he asks is that we try, though diligently, to practice recollection, to love solitude (i.e. to be detached from the world), to practice morti-fication, and to observe the rule. But I do believe that these admoni-tions are very important.--A Passionist Father. Reverend Fathers: .~ The very word religious, it seems to me, suggests~ a d.aily program of prayer more extensive than Catholics. in general adopt. Every religious enters on her career with her eyes open., if she firm,ly believes she is personally called, not only to her holy state, but also to her particular Congregation or Society, and is instructed during. her novitiate in all her obligations, why not always keep it at heart that in the important matter of her daily program of prayer, He who called her will assist her to fulfill that duty to His satisfaction aiad her merit, if not always to her enjoyment? Itomust be remembered, too, that prayer is first of all for God's sake, then for ours. It may be likened to the incensations during the Hole Sacrifice of the Mass,, acording to, the liturgical versicles, "'Dirigatur, Domine, oratio mea, sicut incensum in conspectu tuo,'" and "'Vespertina oratio ascendet ad te Domine et descender super nos misericordia tua.'" How con.soling to reflect that as the Holy Sacri- 224 1947 COMMUNICATIONS /ice is celebrated around the world, our prayer rises as clouds of incense and, in return, there falls the dew of God's blessings upon our lives! In regard to the formal hour of prayer that begins the day of most religious, it goes without saying that unless the highlights of the subject have been tucked into the mind beforehand, little focussing will-be possible on the subject. Who would think of going into the presence of a dignitary or a professional man without knowing what h~ is going to do or say? St. Ignatius Loyola has given us admirable indications on how to use the time of meditation to the greatest profit. I recall how the list of these directives appalled a young reli-gious I know. She intimated that she felt sure they would ruin her prayer. Rising, however, to intellectual considerations, she decided to analyze an hour of prayer just completed. To h~r joyful amaze-ment, she found tbat she had followed them largely as if pressed by logic. Inflamed with this encouragement, she began accordingly, day 15y day to build up her med{tations synthetically according to the methods of St. I~natius. Her. own words: "I knew that reflection clarified the mind." Al-though unaware of the manner of the op.erations of the Holy Spirit, I realized from time to time that certain thoughts stood out very clearly among others in a Scripture text or a rule, or persuaded me very gently to a higher way of action. Yet something, on my part, seemed deficient. I Wrestled again with the analysis, of my medita-tion, to admit tO myself tha~ I was using 'the three powers of my soul' for a meditation, and my senses for the active contemplations of the mysteries of Christ, but I was not making much of the col-loquy. The next day I wrestled again with the though~t content. Then I put down reasoning, put away reflection, and just knelt before God waiting for a thought to come spontaneously. No books ever printed words like those I spoke to God, but I knew I shouId certain~y have spoken them to those I loved~ my people, my friends-- so why not to God, the Supreme Being? The official Our Father sealed my prayer and obtained its last blessing. "Soon I realized that it was the colloquy that made the difference in my morning prayer. I had tasted~something I had never experi-- ended before. God had made me understand the words of the psalm: '0 taste and see that the Lord is sweet.' " Prayer unites us to God. We must keep that union through a busy day. It may be kept active through the day by ejaculations-- 225 I~oMMuNICATIONS "' ~' "' ~ ,.~,! ,. grains:of, incense again, ~thrown~on°.the.,fir~ dr: chari~y in/the s0ul'. Ejadulations first,in, h'0n6r 6f 7God.,° Bht,~the .background 'of the enti[e:mind, too,.m.ust'be kept fqr God,, filled tho.ugh it mu.st.often be with.:a.,t:hous.and .t_hings call.e~t for. by .duty: ~ An-intruder. ,of high r.ank: is ,the gra~tification, of curiosity.¯ Here iLmust be noted,that $3: Ignatius will not dispense from the examens;of his daily program of prayer. It is .the moment' of detecting intruders into God's kingdom and banishing them,, and Of resolving ~o make ~room for His'allies, one of whiqh is spir4tual readigg. Without this first step in prayer, aqcording to St. Bernard, we~ cannot'expec[ t~he second that rest.s upgn it meditatio.n. In o_ur s.torehouse of the mind, we should keep~ not only choice thoughts from this reading, but also tidbits from conferences heard, direction given-,, holy conversations held. And regarding these, is there any-thing that mak~so earth more like heaven than conv.ersations about God and His ways? A~suredly, the mind must be kept free for God. Clogged with useless matter, it is not receptiv.e when'the hour comes for morn.ing prayer, to the things of heaven, nor is it, if the body is ~rah'ted all its desires during" the day and indulged in every whim. HOwever. it may happen that even with the utmost care expended !n~ p~p~ratio.n,, our morning prayer can seem a failure. St. Paul ~¢:ogni.~ed_sucl~'a situation: "To will is present'with me: but to accbmplish that ~hich is good I find' not.", Again, concentration of in!fi'~:s~em~ i;np~ssible. I~ may be ~s. Our Lord said of confusion of another kind, An enemy hath done thts. Or. the mind seems _'~o~. ;o. . I~ . . ." , ¯ ~, . -, inoperative. , If the trouble continues for an apprectable txme, the remedy wdl come w~th a d~rector s counsel. Hts mtssxon an~ studtes prep~ire him to disc.ern ,wheth,er the s~tuation at'hand ts sloth or "the prayer of faith." the means of sanctifitatio9 of So ,many, saints: :- Moreovdr,,it is .well to re~alI, that~artists work years before they mas.tqr ,,their art. And,-,~he i~sue of ~hei~ lifework is so precarious. But ~e.~vho are called by God Himself to a life of pra, y~r know that while He will never fail to i~elp'us, Who "works both to will and accomplish" in us. we can never fail if we do our part. Whether or n.dt"Go~l calls us_f~om discursive to°higfi~.r_forms~of prayer, we shall not .be h~i~led in persevering, however little or great the relish-our pFaydi: may a~ord us: Fo.r. linked with the Hbl'y: Sacrifice of the Mass, it will be acceptable unto'Go~l's praise'and glory, to out'own ~obd'.afid that 6f the entire~ Church.' " .-~" .: ~ - - 226 Tt e ,.Will t:6, Perrrecfion ' " ~AugustineKlraas: S.J. ~IV]HILE recupera, tmg at hls ancestral castle of Loyola ~ from a serious wound received in the battle of Pam-o ploga, Ignatius, to "while .aw~r the lag~iqg hours, reluctantly took to red&rig the lives of the saints. Grace was at x~ork in his s0ul as he b~an to rep~eat over andover to himself: "Suppose I should do. what Saint Francis did, and what Saint Dominic did? Shint Dominic did it, I should do it too; Saint Francis did it, I should do it too." The will to pe_rf~&ioq, already s~t~ong at the beginn~ing of h!s. cgnv.ersi0.h,,.Ignatitis fostered~and de~elbped throughout° his subsequent life; unfalteringly h~ put it into practice.~ It b~tlght him.t9 th'e 16fty heights" of ~anctity, to the summit of spiritual perfe~ctign, to fellowship with Franc'is, Dgminic, and man,.y ~ore. ~" "° "8piritudl p~rfectioti is'a':rfiatte~bf co-'6perating with" the. graee of G6d Whi&i is~alW~ly~ given hbundantl 9 when. asked for in hOmble prayer. We[wh6:pro~ess to sei~k'p{~ife&ioh ari~ somewtJat like"gai~den plants that receive glorious ~un= light ~ind reftesfiing'&v~ from ~ibove. Biai~ these gra~ious gifts Of G6dare'n6t enough~foiSlift! and growth to matu'r- .ity. The robts'df the'~i~lant ~ust' also go down ~eeP irito the soil to draw from it adequate nourishme'nt. That is the constant co-operation witch grace demands of us, and to achieve it, a strong initial impulse must be given and sus-tained. This 'startirig~ p{ash that. goes on:" developi.ng momeritum is the '~ill~t~o~perfection.~ W~ must will, we m~i~t eaffiesti~; d&ir~i .[w~m.ust~ be ~letermined that at an'~r 0~t we ~a~e going"t8 accumhi~it4 al'l the ~a'nctifying grace we 227 AUGUSTINE KLAAS Reuieu~ [or Religious can and also'acquire the highest activity of the love of God and the nelghbor~ posslble.ln ,the particular circumstances of nature and grace allotted to each one individually by an all-wise Providence. The will to perfection is not something physical, as the knit brow, grim jaw, and taut herves of certain mistaken young religious would have us believe; it is not sentiment or feeling though these are frequently present as by-products; it is essentially something in the spiritual nature of man: in his mind which evaluates perfection as a very great good, and above all in his spiritual will. It is not a mere velleity, a "Lord, Lord . . " and nothing more, a willing and no doing; rather it is an effective willing, a resolve that ei~ds in action. Father Le Gaudier likens per-sons who merely will and do not act to ostriches, which sometimes flap their wings ostentatiously as though about to fly away into the air. But nothing.happens, nothing ever happens: the silly birds remain grounded. Out Lord said to the rich young man, "If thou u;ilt be perfect." (Matthew 19:21 ) .~ The first thing to do then is to will perfection, and-to keep on willing it ever more and more, and then to follow through with steadfast, pru-dent action every day. That is precisely what the young man in the Gospel was not prepared to do. He just did n~t have the efficacious will to perfection; hence he did not co-operate with the special grace given him, and conse-quently he missed his great chance, his call to close intimacy with the Savior. II Holy Scripture in many places recommends the will to perfection indirectly, since it is .included in the prayers; aspirations, and good deeds of all God's holy ones. But also directly, especially in David's Psalms: "My soul bath 228 J-l~t, 1947 THE WILL TO PERFECTION cove~ed to long for thy justificationsat all times" (Psalm 118). "As the hart panteth after the fountains of water; so my soul panteth after thee, O God. My soul hath thirsted after the strong living God." (Psalm 41). Did not Solomon receive spiritual wisdom mainly because of his ardent desires for it (Wisdom 7:7)? The prophet Daniel was the "man of desires" of the Old Testament (Daniel 9:23), not so much perhaps because he was beloved of God, but because he wanted so earnestly that God's glory be revealed fully in himself and in others. It can rightly be said that the whole of the Old Testament was one great longing for perfection, since it was a longing for Christ, the Savior, the source and model of all spiritual perfection. This yearning for the more perfect life is the insistent motif of the Church's magnificent Advent liturgy. The New Testament confirms the old. "Blessed are they who hunger and thirst after justness, for they shall have their fill" (Matthew 5:6). "If any man thirst, let him come to me, and let him drink" (John 7:37). And Mary. said: "He hath filled the hungry with good things ¯ . ." (Luke 1:53). Who is the "man of desires" of the New Testament? I thinlY it is St. Paul, that courageous athlete of Christ, and it is manifested on almost every page of his Epistles, for example (Philippians 3: 12-14): Not that I have already secured this, or am already made perfect. Rather I press on, in the hope that I may lay hold of that for which Christ hath laid hold of me. Brethren, I do not. count myself ~o have laid hold of it already. Yet one thing I do; I forget what is behind, and strain forward to what is before, and press on towards the goal, to gain the reward of God's heavenly call in Christ Jesus. Like a runner in a close race Paul "strains forward" to reach the goal of his whole Christian life, world, and suffering. Saint John Chrysostom, commenting on this text, says that not the least of the runner's straining forward is his 229 AUGUSTINE KL/kAS ,' ' ,~ Review for :Religious will: ~and dete~niination to reach the'goal, in this case, the goal .of spiritual perfection. ;Saint Augustine shrewdly remarks that the sum-total of Christian.life is fundamen-tally a matter of holy desires for advancement in perfection: The early ,religious of the primitive deserts were wont to have the aspirant to perfection repeat over and over to him-. self, day and night, for weeks on end this little question: "Why did you come here?" This is what Sai:nt Bernard says (Epistle 341): Did you ever meet with an ambitious man, who, after attaining to one dignity, did not hanker after one of a higher grade? . . . What shall I say of the covetous, are they not ever thirsting after increase of gain? Are dissipated men ever sated with their illicit sex-pleasures? Do not the vainglorious ever go in quest of new honors? If, therefore, the desire of persons who are bent on obtaining the trifles of earth 13e thus insatiable, should we not blush to be less eager after spiritual goods, less eager after perfection? In another letter (Epistle 253) he gives a paradoxical definition: "True perfectidn consists in an unrelenting de-sire of it and assiduous effort to achieve it." Saint Thomas Aquinas' sister, who was a religious, once asked him what she must do to reach perfection. "You must will it," replied the l(arned Doctor of the Church. When with feminine insistence she pressed him with further detailed questions, his only answer was: "You muse will it." And in the Summa (I,.q. 12, a. 6), does he not teach that "desires predispose and render a person apt to receive what he desires"? He writes in his commentary on the text of St.-Matthew (5:6) : " "Blessed are they that hunger and thirst after jti~tice: for they shall have their fill.'" The Lord wishes us to thirst fif'ter ~that justice which consists in rendering to every man arid to God first of all what is his due. He wishes us never to be satiated on earth., but rather that our desire,s, bould grow Mw.ays . Blessed are they that bare this insatiable ,desire. , 230 July, 1947 THE WILL TO PERFECTION . Such-is the~.unanim6us verdict~ of the spiritual masters, put into.practice by ~/11 the saints, who valued it highly and even considered it a necessity for advancemqnt~ along the path to perfection; " Let us close this testimony with that remarkable psychologist0 Saint Teresa of Avila; who writes in her Autobiographtj (Chapter 13) : We must have great confidence, for it is most important that we should ngt cramp our good desires, but should believe that, with God's help, if we make continual efforts to do so, we shall attain, though perhaps not at once, to that which many saints have reached through His favor. If they had never resolved to desire to attain this and to carry ~heir desires continually into effect, they' would never have risen to ashigh a state as they did. Against this solid teaching of tradition and experience stands alone the seventeenth century Spanish Quietist, Molinos, who was condemned by Pope Innocent XI for instructing his followers to have ."no desire for their own perfection, nor for virtues, nor for their own sanctity . " III There are certain qualities which the will to perfection shpuld possess. First of all, it-must be supernaturally mo.tivated. God's glory, our own sanctification, the spir-ithal good of the neighbor, these must b.e.the fundamental reasons why we desire to be more perfect in the spiritual lii~e. All-too-human ambition and foolish .vanity are to be excluded. However, a reasonable desire to succeed, to win the esteem of our fellow-religious, to be in the good graces of superiors, and other such merely natural motives, may be profitably utilized in a supplementary way: but the main stress must always be on supernatural motives if our desire for perfection is to be solid and free from illusions. Then it is more apt to be prudent, humble, apd sincere. It must, too, be all-embracing, like perfection itself. It has to include great things and small, hard things and easy, 231 AUGUSTINE KLAAS " Review for "Religio~is the pleasant and the pain'ful; with a special inclination toward the more difficult, and even the heroic, seeing that our actions generally fall short of our laudable ideals. Hence, we may not pick and choose, ~desiring to be perfect in prayer but not in obedience, perfect in our work but not in our play, perfect in pursuing the hobbies andside issues of life we love so much but not in doing our main tasks, perfect in dealing with externs but not with our fellow religious. The list could be considerably lengthened. At the same time, it must be practical, that is, adapted to our particular condition and state of life, in accord with bodily health, mental capacity, and spiritual strength. The universality of our desire for perfection is thus limited, made definite, concretized by our practicality. A teaching religious may have a strong desire to make a holy pilgrim-age on foot to ,Jerusalem--and no doubt his students would approve it, too~but such a desire is normally out of place, at least during the school year. It just is not prac-tical. Another religiou~ may be wanting to lead a more contemplative life by spending a great deal' of time in the chapel, but meanwhile the orphans are creating pandemo-nium, the pupils are hurling erasers, the sick are getting sicker, and the soup is boiling over. It isn't practical. This practicality will be particularly in evidence when we are choosing the means to perfection; and here let me recall that it is not so much the number of actions nor their greatness in the eyes of the world that counts for advancement in per-fection, but rather the more perfect manner of doing a few well-chosen ones. The saints have done nothing if they have not taught us that lesson, namely, that it.doesn't matter so much to/~at we do as bow we do it. Hence, our desire for perfection must take in the whole concrete situa-tion and be eminently realistic; it cannot afford to chase il!usive spiritual butterflies. 232 July, 19 4 7 THE WILL TO.PERFECtION Furthermoie, the desire forperfection must be effective at all times and in all ptaces~ Here the present moment is all-important. -We must desire to be perfect not only when we have taken our first vows, or our final vows, or when we are thirty years old, or forty, or fifty--but now, at the present moment. "'Nunc coepi.'" (Now I have begun.) Like the saints we must learn to value what has been called "the sacrament of the present moment." Nor must the will to perfection be effective just on certain days, on feast-days and not on fast-days, on Sundays and not on Mon-days. The present moment is every moment. No place must be left out: the desire for perfection must be activated in the chapel as well as in the laundry, the classroom, the hospital, the kitchen, the orphanage, the recreation room, everywhere. I like to recall how the sainf of Lisieux struggled With her dislike of that malodorous cheese in the dining room as well as with her annoyance at her neighbor's rattling beads in the chapel. Always and everywhere must the desire of perfection be efficacious, in a simple, .~natural, and balanced way, with no tensefiess, wor.ry, or constraint. Otherwise it can happen, as Holy Scripture sa3is, that "desires kill the ~slothfu1: for his hands have refused to work at all. He longeth and desireth all the day! but he that is just will give, and will not cease" (Proverbs 2:1~:25-26). "Do what you do" is a maxim, which, if followed faithfully, will go a long way towards m~king ~our will to perfection something more than a mere velleity, something more than a will erratically effective only at certain times and places. Finally, the will to perfection must be persevering, so much so that gradually it becomes the dominating desire to which all others are subordinated. "Seek ye first the king-dom of God and His justice . " No more powerful means to .perfection exists than the habitual hunger and 233 thirst-for the higher life of the soul. 2 Indeed, it is an .excel-lent gauge of the degree of perfection a religious has already attained since the desire increases' in ,proportion[ toe his progress in virtue. - IV There are some obstacles to the acquirement and fos-tering, of the will to perfection. Indifference to spiritual perfection itself is, of course, a great hindrance to culti-vating a desire for it. We do not desire whai: we are not interested in. May we lawfully.-adopt.a "don't care" atti-tude of mind towards our own spiritual perfection and consequently neglect to desire and will it? Certainly we may not, and the reason is simply that our greater, perfec-tion is bouiad up with God's greater glory, and no one may b~ wholly indifferent about that: True, one may be of equal mind regarding the various means conducive to per-fection-- riches or poverty, honor~ or dishonor, health or illness, .and the like--since any of them can advance one to perfection and promote God's greater glory. But it is otherwise with perfection itself. God's greater glory, can never demand that we do not seek our own perfection, much less contemn it; hence, we must in some way strive for and desire perfection. " o~ ~ ¯ Perhaps one may admit theoretically what has just been stated, but deny it practically by the tepidity oflone's life. This spiritual torpor, lukewarmness, and Carelessness in the service of God is doubtless the deadliest enemy of perfection and its desire. It warps the judgment; it makes the wiII fickle and inconstant. It is a creeping pa'}alysis which gradually chokes off and Stifles all will to advance in .the 1ore of God and the neighbor, the esSenCe of perfection. It must be resolutely combated;~ it nius~ be replaced by its 0pposit~e, :Which is devotedness, fervor of" sl~iritual life, a 234 Jul~;o~19 4 7 THE WILLTO PERFECTION synonym for the desire of perfection. ",~ ~ . Anothe~r obstacle is what spiritual writers call rnoratism. This is the baneful tendency to be content with the practice of. the moral virtues and with doing only what is strictly obligatoty. The desire for perfection is thus shoit-circuited, human means are relied on rather than divine, our own little schemes and devices are preferred to a generous trust in the grace of God. In a word, it is a kind of naturalism in the spiritual life which reduces the desire of perfection to an ignoble minimum. The remedy, of course, is, a stronger emphasis on the supernatural in our lives and, while not neglecting the moral virtues, a greater insistence on the theolog.ical virtues of faith, hope, and charity, a more determined practice of the counsels. By our desires we must "hitch our wagon to a star."' After all, a Chris-tian should desire to be eery much more than the equiva-lent of a good.pagan, whose ideal of perfection is the golden mean of the natural moral qirtues. Plus XI points to the objective of.Catholic education a's being "thd supernatural man. who thinks, judges and acts consistently in accordance with right reason illumined by t~he supernatural ligh~t of the example and teaching of Christ." If that is applicable to layfolk, how much more so. to religious? There must be no deliberate limiting of ,the desire for perfection, to the lower level of moralism; the desire must surely transcend the minimum observance-of the Ten Commandinents. Similhrly the will to perfection is hobbled by a pre-dominantly negative concept of ~erfection. If we are wholly taken up with avoiding sin and impe'rfection rather than with cultivating the mote positive aspects of spiritual-ity, such as the acquiring of the virtues and the doing of meritorious works, particularly those of supererogation, it is easy to see how this will curtail our desire for perfec-tion. "Accentuate the positive" is an excellent rule to gov-. 235 AUGUSTINE KLAAS Review for Religious ern our spiritual desires and ideals. Finally, the desire bf one's own perfection, if not rightly m'anaged and ~controlled, can make one self-centered, self-complacent,, spiritually~egotistic. Too much concern with knowing down to the last detail where one stands on the ladder of perfection, just how much one is advancing from day to day, from hour to hour, by doing this or not doing that, does not make for a healthy spirituality, because this attitude often leads to excessive introspection, exaggerat~ed solicitude for minutiae and the relatively unimportant, uneasiness, preoccupation of mind, destruction of internal peace, and loss of true resignation and conformity to the will of God. All these things will hamper a true desire for progress in virtue. This evidence of a subtle pride and selfishness must be cast out of the soul, especially by puri-fying the motives for seeking perfection. It is good to know in a general way where one stands on the road to perfection, but it does no. good and can be very harmful to go too much into detail about it. Let God and His loving. Providence take care of the precise degree of perfection reached. A good principle here is not to look backward too much but rather by our desires to keep looking forward and upward to the summit of the mountain of Christian perfection. Eyes on God., rather than on one's own petty self! V To awaken and augment a real desire for perfection we must have a deep appreciation of the value of perfection itself. To this it will contribute to have a correct estima-tion of the worth of earthly things as Solomon had when he exclaimed "vanity of vanities," and also to be thor-oughly convinced of the importance of the "one thing necessary" spoken of in the Gospels. From this will flow a clear understanding that in the scale of values the desire of 236 ,I~l~1, 1947 " THE WILL TO PERFECTION perfection, when tightly comprehended, is .above all other desires. : The grace of God is needed to make this desire habitual and ever more fruitful; hence, for this grace, we must humbly pray. Can there be any more l~recious thing to pray for? Meditations, examens of conscience, spiritual reading, monthly recollections, retreats, all should be directed to arousing and stimulating the will to perfection, ~specially by proposing tO the mind the correct and most effective motives for will-action: God's glory, our own per-sonal sanctification, the spiritual good of the neighbor. Another help to foster and a~tivate the desire ~for per-fection is to study the lives of. Our Lord, of His Blessed Mother, of the saints, and .of other holy persons. Example always has the effect of engendering a desire to emulate. Saint Ignatius Loyola. is not the only saint who found example a powerful stimulus to the perfect life. It will also aid us to be on the alert to take advantage of the various circumstances of time and place to increase our desire for perfection. In this way, our trials, sufferings, failures, even our sins and imperfections, if rightly used, as well as our successes and triumphs, can be made into steppingstones to greater perfection, if only we seize upon these golden opportunities to whet our appetite for God and His love. Lastly, if we now have no real desire for perfection, or only a very feeble one, let us desire to have that desire and pray for it perseveringly. Spiritual writers say that such a manifestation of good will is almost always rewarded by .a gift from God. VI If the desire for perfection becomes the one, all-consuming, all-pervading passion of the religious, if 237 AUGUSTINE KLAAS' de.spising thethings bf earth:,heconq'uers human ,resp'ect;and_ can honestly say with David: "For what have I in heaven?: and besides thee what do l'desire~ upon, earth?, ¯ For thee my flesh and heart hath fainted awaY/:, thou, oart the God of m~ heart, and the'God thatis my portion'forever'', .('Psalm then there willl come into hisAife a~deeposense'of personal freedom, detachment from transitory created~ al,lurements, a"growing generosity in God's service, and an unexpected happiness. For wherever there is generosity of will and intention, there is spiritual joy: And God in His turri will not be outdone. He will pour out His gracesandfavors on the largehearted religiouso as He did of old on Daniel, on Paul, and on all those other men and women~of consuming desire for perfection. He will satisfy.that hunger and slake that. thirst.with His celestial gifts. Hol,y. desires are very meritorious in the sight of God~ even though some particular longings are not realized because oof circumstances beyond the .contro.1 of the reli-gious.~ Sb6uld fiecessity or:~obedience thwart ;i particular desir~e t~o do something .generous for God's gl6ry, that desire .will receiv:e :its .full-reward an~rway, as Saint Bernard cor-rectly notes. (Epistle 77) : .',The. desire is reckoned as the, deed itself by God,,when the deed is hind~ered by necessity." Hence~ it isono~illusion to desire to do great and~ even heroic things for Christ, such as going on the foreign missions, or undergoing martyrdom, and the; like, even, if there,,is little possibility of their, realization. Ir~ a particular case, God may. really want.only the d~sire~ and hence He will reward it as though it had been fulfilled. , ~ . The fruitful desire of perfection is of immense benefit, not only to ourselves, but to the neighbor also. It will blossom into a zealous apost01at.e, it will add honor and splendor to the w, bole' cburcbof G0d) and ~best ofall it will give grea~"glory, t6 God~ not 6ia]~r~in~ this w6rld, -but' 238. QUESTIONS AND ANSWERS through6ut eternity. ' ' " ~' To conclu~te With Clement: Of "Alexa~drih, cgmm~nting on Christ's offer of the p~fect life. tb the rich young~ man (Migne, Patr~logid Graeca, IX, 613) : ° "If thou u~ilt~ be perfectly! Therefore he was not yet perfect . . , and the words if thou wilt divinely show the liberty of the soul which is dealing,with the Lord. ¯ It was in the power of the man, who was free, to choose.; to give was the prerogative of God, as being the Lord. He gives to those who will, to those who make an effort, to those,who pray . God after all, does.not force anyone . He gives to those who ask, He opehs to those who knock. Let us then with God's grace will, and do, and pray; and spiritual perfectionwill surelybe ours to God's greater glory andour own everlasting happiness. Quesffons ncl Answers . What should be the conduct "of the r.ec~pient.of Ho|y Communion should a tiny particle of the Host, unnoticed by the priest, fall.upon his person?, " ~ .Because of the words "tiny particle" this question needs cautious answering. Some people are prone to see "tiny particles" everywhere. For them, the only prudent course of ~action is to ignore what they think are "tiny particles." Putting aside, therefore, the question of imaginary particles, the communicant who notices that a Host or a real particle of a Host has fallen upon his person should .wait at the communion rail and call the priest's attention to the fact. --17- Is" there anything in the Code which mlcjhf be construed as; an obliga-tion on the part of higher superiors to give Sisters a one- or two-week vacation annually? ¯ ~ The Code makes no explicit provision for an annual vacation for Sisters--but:we are inclined to wish that it did. Moreover, since some kind 6f vacation appears to be a normal requisite for preserving 239 QUESTI~)NS AND ANSWERS Reoieto for ~Religious good health and for fostering a wholesome,, c'ommu~ity .~pirit, it seems "that superiors have an implicit duty o~f trying .to provide such a vacation. This statement may call for some further explanation, for there seems to be much confusion concerning what constitutes a vaca-tion for Sisters. In some cases "vacation" app~ar~s to be synonymous with "annual retreat." This is particularly the case with regard to hospital Sisters; but it is not uncommonly verified in many teaching institutes in which the yearly round 'of activities may be 'summed up thus: teachm summer school--retreat---clean house--teach. In view of the fact that Sisters commonly make a fervent retreat, it is nothing less I~han fantastic to consider their retreat as a vacation. In other cases the Sisters' vacations consist in visiting their parents for several days. Of course, this is a "break," and in that sense it is a vacation. But it is not a vacation in the true, and par-ticularly the religious, sense of the word. Often enough these visits are characterized by strenuous activity and loss of sleep, and are therefore not even physically relaxing. However, even if in some cases they provide physical rest and release of mental strain, they are hardly a religious vacation. A vacation f0~religious should serve the purpose of intensifying the community spirit: and this purpose is cer.tainly not achieved b~y going off'for a time with one other Sister tO live ampng seculars, even though the~e seculars be relatives and very saintly persons. Still another misnomer for a vacation is teaching in a vacation school. This too may be a "break." The Sisters get away from strict community life for a time; and some find the novelty, very enjoyable, even though the' work may be hard. Nevertheless, though novel, though enjoyable, though mentally relaxing, it is not what we mean by a religious ,vacation. What do we mean by a vacation? Perhaps the following ~tory will illustrate what we mean: A certain mother general who was keenly interested in the spiritual progressl of her subjects, was thinking of having an inten-siv6, spiritual program that would last about thirty days; and she asked a priest friend what he ~thought of the idea. This priest happened to be a man who leans strongly towards what might be called a practical view of life . "Well, Mother,'Y he replied, after having considered the idea, "'if you can spare your Sisters from their duties for thirty° days, I 240 July, 1947 QUESTIONS AND ANSWERS think the best thing to do would be to give them an eight-day retreat and three weeks' vacation." "A vacation!" she exclaimed in astonishment~ "ddst what would they do with a vacation? They're often here at the mother-house. It's a lovely, s~0acious place. Isn't that. vacation enough?" "I agree with you~it is a nice place. Nevertheless, a mother-house is a motherhouse. It has an atmosphere of strict discipline and constant occupation. I suppose you could plan for a vacation here; but you would really have to plan it, or you might run into diffi, culties. When I speak of giving Sisters a vacation, I am thinking of your getting a pla~e away from your regular houses--a place that's private, where many Sisters could go together and rest and play games and, above all, get to know one another. Religious can go through the stress and strain of ordinary duties, and scarcely get to know one another. In fact, when they are always under strain, they can build up mutual dislikes that grow through the years to vast proportions. This can be largely offset by a good community vaca-tion. In relaxation and recreation the religious see one another in a new light, and often discover remarkably fine qualities that they never knew existed. In my opinion, there's nothing like a good com-munity vacation for fostering a good community spirit." She thought over his suggestion for a time, and then asked him: "In-this ideal vacation of yours what happens to the spiritual exercises ? "There's an old maxim to the effect that there's no vacation from the spiritual life. I won't deny that; hence I make allowance for spiritual e~ercises in my plan for the ideal religious vacation. But let's confine it to the ordinary exercises and not use this vacation as a time for adding more and more prayers to the usual ones." Thus far the story. Readers may agree or disagree with the priest, as they see fit. For ourselves, we believe that his idea is worth considering a.nd developing. W~e realize, of course, that many superiors who agree wholeheartedly with the idea are handicapped by tre-mendous difficulties, especially financial, in carrying it out. Nevertheless, difficulties are not always as insuperable as they first appear. We believe that some institutes of Sisters have already worked out satisfactory vacation plans. From practical experience these Sisters may have suggestions that would be profitable to others. If they wish to send these suggestions to us, we will gladly publish them in the REVIEW. 241 QUESTI.ONS~ AND ANSWER,S I) Are superiors required by canon law t6 comply with the wishes of a subject who for a worthy cause asks for a change 6f residence? (2) If the subiect!s reason for inak[ng, the ~request is a'problem of conscience,° is, he obli~jed to reveal to the superio'r the nature of this problem? °~Fh'ese. two questions, alth(~ugh'~oming from different sources, are intirrhitely connected. Arid since they,deal with a matter of th~ high~st importance in the religious life, an unusually detailed answer seen~s called for. Ca~on law contains no specific provision concerning the assign-men~ of religious, The first question, therefore, must rather be answered in the'light of the principles concerning"the government of religious. Sir~c~ this government ofight to be paternal, it seems to follow logically that superiors are obliged to grant reasonable requests of subjects unless the superiors have equally good reasons for refusing them. To apply.this principle in a concrete case a religious superior must consider not only the request of the individual subject but also factors that pertain to other individual religious and to the ihstitute as a whole. The individual who asks for a change of residence is quite, naturally looking at the matter from his own point of view; and from this point of view he may have one or more of many good reasons fbr requesting the change. Forinstance: one's health is poor anti'would probably be greatly benefited by a change; there is strife in the present community, and great peace can be expected from a chari'ge;' a~ teacher is doing poorly in his present assignment 'and feels that if. he could go elsewhere and get'a new start all wotild be well an occasion of sin has'developed, and it seems that~the most efficacious means of avoiding sin is to get away from the pre,sent circumstances.', These are dxamples of good reasons for asking for a change., Some are n/ore serious than others; .yet a stibjec't who~for any oneof'these reasons, or for some similar reason, requests a change of residence is certainly asking "for a worthy cause,'Liis the question puts it. The superior who receives such a~request is bound in conscience to give it prudent consideratibn. The first step .in this prude.nt con-siddration is to weigh the reason itself. If the. superior honestly judges that the subject'would not reap ,the expected benefit from the,requested change, he can hardly have an obligation to.grant it. The obligation in this case is rather on the subject; ~he should either appeal, his case to a ihigher superior, if he thinks it. sufficiently serious, or accept this particular disposition of Divine Providence and.~do the best he can 242 duly, 1947 , QUESTIONS AND ANSWERS under the circumstances. Obviously it is possible for the superior to be mistaken in his judgn~ent, for t~e has no charism of infallibility; yet, granted that he has acted prudently and sincerely, he has nothing with which to reproach himself if subsequent events ifidicate th;it he was unwise in denying the request. Even when the superior'judges that th~ requested change~would be beneficial, it is not always obligatory, .or even permissible, to grant it. For, although patebnal government implies an intimate familial relationship between the superior and the individfial subject, it does not° change tl~e fact that the superior's primary~ duty is to seek~ the common good. He must view the individual's need in the light of the needs of otl~ers and particularly of the entire community.or eritire instittite; ~nd he can reasonably grant requests of.individuals only when they do not Conflict with the greater good. That such conflicts can easily arise" seei~S~ obvious, sirice, ~:he reassigning ~f oile religious usfially involves at least one'other chfing~, and frequently it cannot be accomplished without many changes. ~As one example of~, a" Worthy caule for requestii~g a ch,~ange,,~of residence we mentioned the necessity of avoiding an occasion "dr 'sift: A consideration of' this and of othel reasons of co~iscien~e leads'logi-cally to the very delicate problem indic~tei:l by the second question." namely, how much information must be given the superiol Whe~ change is requested for sfich personal rehsons? There seem~ ~obe a difference of opinion here. As' a clear expression of one ~Vie~, ~ve quote the foll6wing from a letter ient to our editorial board by a priest who is much ihterested in this problem. " "The Code," he wrot~, "forbids a'~onfessor to interfere With the internal government of any religious con~munity. Yet very often matters pertaining to commiinity life also pertain t6 the forum of conscience. Mindful of the Code"and mifidful also of the spi/itual welfare of a religious, the confessor may deem it ne~ces~ry o.r veiy imperative that there b'e a change of ~esidence, 6f.assignmfint, of the community doctor or dentist to be visited for professional purposes, and so forth. ThUd advice ~iven us during our cdurse in p~astoral' theology was to study well the case and then to say to t~e/eligious: 'Tell your provincial or local superior that your confessor adviies.you to ask for a change of residence, of assignment, and so forth.' In the estimation of the confessor tha~t_ should be sufficient: a prbble~ of consci~nce'~exists, and a changeowould be definifeiy helpful in sol'ving it. The superiors a're thus° made aware of theproblei6 basefi"6n QUESTIONS AND ANSWER,S Revie~u [or Religious reasons,of conscience (reasons ,which no religious is bound to reveal to the superior). And yet, strange to say, the request has been turned down ! , "How such a refusal can be justified is beyond me. The confessor can err, but he is in possession of knowledge which the superior has not. The reason of exterior regularity cannot outweigh the'spiritual needs of an individual. Is not the spiritual betterment of each reli. gi6us the first concern of superiors? And is there not for the superior who may judge that ~a confessor has been 'taken in' by religious a means to have the confessor changed, i.e.~ by asking the removal of the confessor from the local ordinary, who can change the confessor without giving the reason? Hence it would seem that a request such as was,stated above should be granted by the superior of the religious who forwards it. The superior may have ~doubts, but the doubt should ordinarily favor the religious and especially the confessor of the xeligious. Personally, I cannot see how any superior can pit his or her judgment against a request that is advised or approved by the confessor, especially w.hen abuses can be stopped by a recourse to the bishop." This is one view .of the matter, strongly and clearly expressed. But it seems to us that there is another side, and we should like to indic~ate it. Let us suppose that a religious has a real difficulty of conscience: for example, an occasion of serious sin: and he goes to his superior with a request for a change of residence. He tells the superior that his confessor told him to ask for the change; he does nQ~t reveal in any way the specific nature of his difficulty. Everyone would agree, no doubt, 'that the superior may take a prudent confessor's word con-cerning the spiritual need of his penitent: and if this were the only factor to be considered in making a chlnge of assignment the superior would not need more definite information. But can this question of reassigning a religious always be so utterly simplified? For instance, how is the superior who is ignor-ant of the nature of the subj ct's difficulty to know that the new assignment will not be more dangerous than the present one? And how is the superior to judge who can be safely called upon to replace the religious in his present assignment?. And since changes like this not infrequently in;colve inconveniences for communities, how is the superior to judge whether the subject's need is sufficient to offset these inconveniences? After all, even conscience problems vary greatly in 244 QUESTIONS AND ANSWERS degree; and we doubt if it can be stated as an absolutely generalprln-ciple that all conscience problems must take precedence over the external needs of the community or institute. It depends on what these conscience problems are and what these community needs are~ The superior may be well aware of the needs of the community, but he Can hardly make the necessary comparison if the subject withholds all information concerning the precise nature of his personal diffi-culty. W'e wonder sometimes if the view that the superior has no right to know the nature of a conscience problem is not closely connected with a misinterpretation of ~the canonical legislation concerning mani-festation of conscience. From the fact that the Church forbids superiors to exact a manifestation of conscience, many seem to con-clude that a superior never has a.right to know a subject's conscience problem and that the subject r~eve~" has a duty to make known the nature of his problem. It seems to us that these r~ever's are too abso-lute. Taken at their face value and applied universally, they mean that in many instances the Church wishes to sacrifice prudent govern-ment in order to preserve a so-called liberty of conscience even when this might be harmful to the individual. Even i~ we suppose that a subject never has a strict obligation to reveal the nature of a cohscience difficulty to a superior, a good reli-gious': would not be justified in translating this into an attitude .which amounts'to, "My conscience is none of the superlor's business~" The canon law defiiaitely encourages the practice of ~voluntary manifesta-tion of conscience to priest superiors; and if this is encouraged as a normal practice, it is certainly advisable at a time of special n'eed. ~ With r.egard, to manifestation of conscience to lay superiors (for example, to Sisters), we have often heard it said that the Church p~sitively disdourages the manifestation of conscience difficukies .to them. Perhaps this notion is traceable to the Index to the Code; and it may be well to call attention to the fact that this Index is a private document, not officially promulgated by the .Church. Both Father Creusen and Father Schaefer, who are certainly among the best authorities on the canon law for religious, say that the Church neither encourages nor forbids the voluntary manifestation of conscience difficulties to lay superiors: In this opinion, which seems to squar~ perfectly with the wording of canon 530, § 2, the Church simply leaves the matter of voluntary manifestation" of conscience problems to lay superiors to be solved in' individual Cases according to sound 245 QUESTIONS AND ANSWERS pastoral principles. ~ ' It is clearl'y contrary to soundp~storal principles to open one's conscience .to a lay superior,°for the purpose, of getting advice that the superior is n0tcompetent to give. But itis quite in ac'cord with these .principles to reveal one'~ conscience difficulties to a lay superior ~in order to get encoura~einent and especially to get the help required for putting a director's or confesso£s advice intd effect. Those who shy that the Church positively discourages the manifestation of conscience difficulties t6 laysuperiors seem to be unaware of this very important distinction between expert advice on the one hand, and such things as sympathy, encourageinent, and practical help on the other. We have g6ne to some length in treating this matter of manifes-tation of conscience because many of the questions and suggestions that we have received in recent years indicate that subjects often lack filial confidence in their superiors; and this deplorable condition seems to exist among both religious men and religious women. And the fault is by no means all on the side 6f the subject. Some superiors give their subjects the impression that they are not interested in the personal, affairs of individuals: they want only efficiency, external achievement, financial success. Othe/ superiors, after listening willinglyto the subject's diffigulties, appear to be unconscious of the grave obligation of secrecy that the very nature of such communica-tions demands. There is need, it seems, of sincere self-examination on both sides.~::superiors and subjects--ifothe ideals.of paternal, gov~ ern_men.t_and filial confiden_ce are to be adequately attained. We conclude with the following direct answers to the questions. proposed : , ~ ~. 1) The superior is obliged to comply with the request'of the subject if,.after having prudently weighed al~l pertinent circumstances (namely,,.the need of the one making the request, the needs of other r.eligious, of the community, and so f0rth),~ he judges that the reassignment is necessary . 2) In general, it may be said that a superior is entitled to all the information he needs in order to make a prudent decision' of a case. It follows from this that a superior who judges that further informa-tion is necessary before making a change is not violating the rights of the_ subje.ct by refusing to make the change without such informa-tion; and in this case of justifiable refusal a subject who is conscious of, a serious need Of. a change in order to. avoid ,a proximate occasion of morta'l sin seems to. have a strict obllgatio.n to reveal the n~ture of 246 JuI~,1947 QUESTIONS AND ANSWERS his problem, at. least to the extent required for prudent consideration by the superior. If, on the other hand, the superior is satisfied with such'general statements as "I would like a reassignment as a matter of conscience--because my confessor, or spiritual director, advises it," , the subject is nor strictly obliged to volunteer further information. So much for the obligation, The ideal solution is that such familial confidence prevail between superior and subject that the latter can readily explain the nature of his problem to the superior and thus get the maximum of prudent co-operation. We think that this applie~ to all religious institutes, wl'iether clerical or lay, whether of men or of women. 19 What is the proper method of disposing of an amputated llmb? According to a reply of the Holy Office given on August 3, 1897, the amputated limbs of Catholics should, if possible, be buried in a sacred place. The Holy Office suggested that hospitals have a small plot of blessed ground for this precise purpose. The amputated limbs of non-Catholics should be buried in unblessed ground. In b'oth cases--namely, of Catholics and non-Catholics--if the doctors insist on it, the Sisters may burn the amputated limbs. This reply of fifty years ago is still, taken as the norm for the proper disposal of amputated limbs. It should be noted that the reply" is quitemoderate in tone. It makes allowan& for difficult "cir-cumstafi~ es: *for exampld, in many plades it might be impbssible to have the "small pldt of blessed ground in the garden of the hos- ¯ pital"; in fact, this might be contrary to civil law. According to a quite reasonable interpretation, it also allows for the burning of limbs that are dangerously diseased, and for the saving of amputated" parts for, examination purposes. We suggest that, if there are any special difficulties in this matter, the local chancery ~office be consulted.Circumstances may call for different policies in different places. m20-- Who is the proper authority to decide the term of office of a mother superior? How long may she remain in office? With regard to local superiors, the Code itself is quite explicit, They are "not to bold office for more than three years; on the expira-tion "of 'this term they can be reappointed to the same offices if the constitutions permit it, but not immediately for a third term in the 247 QUESTIONS AND ANSWERS same religious house," The term of office of higher superiors is to be determined by the duly approved constitutions. The usual policy of the Congregation of Religious, in ap~proving congregations of Sisters, is to limit the mother general to two successive terms of six year§ each. She may not be immediately re-elected to a third term. ~2 Im If the ordinary confessor frequently fails fo make an appearance and there should be a real need of informing the bishop, who makes the report Ethe superior of the convent or institution? or the chaplain? In the case of a convent connected with a parish, is it the superior or the pastor who makes the report? Whenever there is real need of informing the bishop of the failure of a confessor to make his appearance, the superior should make the report. Neither the chaplain nor the pastor has anything to do with such matters. ~22m In convents, who applies for faculties for retreatsmthe local superior or the chaplain? The practice varies in different dioceses. In some the locai superior requests the faculties; in others, the chaplain; in still others, the retreat master himself; and finally some r~quire that the retreat master's religious superior make the application. The bishop of the diocese should be consulted and his wishes followed. Our constitutions prescribe that for each deceased Sister we say, as soon as possible, the Office of the Dead, or fifty Our Fathers, adding after each Our Father: "Eternal rest grant unto her, 0 Lord," and so forth. Now the rubric in the Office of the Dead prescribes that after every psalm the following be said: "Requiem aeternam dona els . . . E'f lux perpetua luceat els." even if the Office is recited for only one person. If the fifty Our Fathers are said instead of the Office, which is more properly used, the singular or the plural form of the pronoun? While it is true that when reciting the Office of the Dead the plural form is always used, it is also true that the liturgical form for the absolution recited over the corpse after the funeral Mass.uses the singular. Hence it seems quite proper to use the singular when saying the Our Fathers and Hail Marys for a specific deceased Sister. 248 Book Reviews THE THREE AGES OF THE INTERIOR LIFE: Prelude of Eternal Life. By the Rev. R. Garrlg~u-Lagrange, O.P. Volume One. Translated by Sister M. Timoth'ea Doyle, O.P., Rosary Collecje, River Forest, lll;no~s. Pp. xxiv -f- 494." B. Herder Book Company, St. Louis, Missouri, 1947. Ss.o0. For many years Father Garrigou-Lagrange, the distinguished professor of the Angelicum, Rome, and one of the most eminent of contemporary Dominicans, has been writing on ascetical and mystical themes. Besides many articles in various periodicals, he has to his credit several volumes on spiritual subjects. Some years ago he pub-lished a systematic and formal treatise on the whole field, thus giving a unified, balanced, and complete expression to his ideas on the spir-itual life. Now the first volume of this work appears in English. Perhaps the salient feature of this study is the preoccupation of the author with his thesis that infused contemplation comes within the normal development of the interior life. For a generation and more there has been a great debate over "the question. Father Gar-rigou- Lagrange has been one of the leaders in it, and evidently he is still waging a vigorous battle in defense of his doctrine: "When we' say, in short, that infused contemplation of the mysteries of faith is necessary for sanctity, we mean morally necessary; that is, in the majority of cases a soul could not reach sanctity without,it, We.shall add that without it a soul will not in reality possess the full perfec. tion of Christian life, which implies the eminent exercise of~.the theological virtues and of the gifts of the Holy Ghost which accom-pany them. The purpose of this book is to establish this thesis" (page 23). The whole work is divided into five parts, only two of them being contained in this volume. The first part deals with "the sources of the interior life and its end." It explains certain of the great Christian dogmas that have special relevance to the super-natural life: Thus there are chapters.~on the life of grace, the super-natural organism, the virtues--theological and moral, the gifts of the Holy Spirit, the indwelling of the Blessed Trinity, the Mys.tical Body of Christ, the mediation of 'the Blessed Virgin Mary, and so on. After'this dogmatic section comes a discussion of the primary ascetical questions: for instarice, the nature of perfection, the gran- 249 ¯ BOOK REVIEWS Reoiew [or Religious deurs of it, heroism .in. virtue, the passive purgations, the love of God, t~ae,'evangellcat counse!,s?'t~ae special obligations of priests and reli-gious to, pursue perfection, and other such matters. The second, rd, and fourth parts correspond to the tradtttonal three' ways m the spmtual~hfe' ~purgat~ve, ~llummat~ve, and umt~ve. Fmally~ the fi~th ~ar¢ ~i]l'~eal with ~extr~0rdinar~- graces, such as visions', ieve-lations, stigmatlzation,.and oth'e# unusuat ~henome~a. This work, like a much smaller one published some year'~ ago by the sam~ afithor (Les Trois Co~oecsions et les Trois Voles, r932), takes iks name ~om an interesting analogy between the natural and supernatural lives. Both lives consist of three periods or stag~s, and each 0f these three is ushered in by a crisis. Naturally, birth is the fiist crisis and introduces one to childhood. To birth corresponds the 'beginning of One's spiritual life a~ about the seventh year, or wfien~wr one is converted to a really interior life. Beginners are children in spiritual matters: their virtues will not be well devel-oped; their form of mental prayer is rather discursive; special inspi-rations of the Holy Spirit will be latent; there is no great degree of docility to Him; and they will be conscious of self-activity rather than of beifig moved from above. The second crisis in the natural life is pubec&, leading to the age of adolescence, with its~psych~logical as well as physical character-istics. The supernatural correlatives, are the "night of sense" (St. John of the Cross), the" initial forms of in~used (ontemplation passively" purifying the inferior faculties and subjecting them' to the spirit, arid the condition of ~roficientsTgrowing and advancing in-the illuminativ~ way. Now one's virtues become solid, the operaSions of the ~iftS become more manifest, and one assumes more or less the disposition of tile counshls: But if the ~aithful soul keeps striving earnestly and long enough, it will reach and successfully undergo a third crisis answering to "that of first liberty," attaining one's majodtq about the age of twenty-one and'eKtering upon full adulthood. Thd "night of the spirit," a sort of purgatory upon earth, will put one through a most thorough-going and painful purification and will prepare one to ascend th~ highest rungs of the mystical ladder. Then one is~ num-bered among the perfect and is in the uniti#e way. At any point in this supernatural evolution a person may fa~l to go on as he should; if so, he becomes something of a spiritual dwarf or midget. ~. AUG. E~A~, S.J. 250 dul~l, "! 947 BOO.K REVIEWS TERESA, JOHN, AND THERESE:.A Family Portralf of Thr~ee Great Car-melltes: Teresa of Avila, Jbhn of the Cross,~Therese ;f Li'sleu,x.-:o By the Reverend Father Brice, ~C.P. PFi. 336. Frederi¢~ ,Pusfef C6~,mPa~y: New York and Cindnnatl, 1946. $4.00. Few saints are as competent~to, i~spir.e us, to restore and elevate our supernatural vision, to inflame our affections for divine realities, as the Carmelite eagles Teresa, John, and Therese. Each one familiarly known and loved is a powerful aid to sanctity. But a comparative study of the three is .particularly enlightening and fruit-ful. For instance, how many are aware that God's principal tool in fashioning the sanctity of the lovable Therese was the austere John of the Cross? Father Bri& brings competent knowledge to his wel-come study of this spiritual trio; and though his love for all three is deep and sincere, the little Therese is plainly his favorite. Teresa, John/and Therese is adapted to the comprehension qf any intelligent Catholic, religious or.lay. In the mind of the author the three saints exemplify not merely the religious but the Christian way of life. Particular profit, however, is in store for religious and priests who read these pages reflectively. M~ny a brief chapter is fine'matter for meditation, though the work as a whole is perhaps too demanding for table reading. TWo' themes intedbck throughbut; the a~tivity and virtues~of¯ ,, each of th~ thre,e,~ ~ an°d~ ti~ inteyplay. ~ o ,0, of Te'res~i~ ~;nd John. on each. other and of both on Therese. Incident. and quotation, with which'the book abounds,~ are selected car'efully to,give us an ~x~ct and mo~cin~ family portrait. "~ ¯ ~ ~:'~" ~ As~Father Brice intended, we~ leave° Teresa, dohn, oa~t:d Thecese with a keen desire to deepen our acquaintance by firsthand contact. We fiave learnei:I l~d kno~ our ~uides'~eJl eriotigh to entrusl3 ourselves gladly t? i~i~m in the a~c~e~ot~, the' hi~her peaks. R. ~D. Hu8~, ~s~.2-. REFLECTIONS ,ON, THE SUNDAY,COLLECTS ~OF THE~ ROMAN MIS,,SAL. ,~By Sister ¯ Mary, G;nzaga~,Haessly. :' P~p; i32. 'The,Grail: St." Melnradl Ind. 19~,~>. "$~;00: " ' This book brings together, some of the best commentary on the Sunday collects in convenient and usable form. For each of the collects the~e ~s gtven the Latin text with a modern English translation f0ilowed b~ two pages of explan-';tion of the gist of the prayer. Since the collect of each Mass often summarizes the teachihff o~ the Epistle'and the Gosp_el, the bookfis in effect an excellent source for meditation matter reflecting the thoughts and petitions voiced by,the Church during .Sunday Mass from the time of St. Augustine to the present day. Simple re.adingof the explanation of the collect for one,Sunday will sometimes render all °the proper prayers of the Mass for that day vastly, more intelligible. Once in possession of the meaning of. the prayers a religious can more eas!ly make ,their.expres_sion his~o~wn and more fervently lift up mind and heart in union with the Church Universal. 251 BOOK REVIEWS Reoieto for Religio~s In recommending this book we mus( remark ~fia~ the lar~er work of which this is a part was originally written as a doctoral dissertation on the rhetoric of the Sunday collects. In revising the manuscript and adapting it for popular use the au(hor has sacrificed the discourses 9n rhetoric without sacrificing scholarship. roT, L. MACNAIR, S.J. BOOK NOTICES From fragments of letters, diaries, and narratives of Mar~'knoll Sisters in the Far Eastern war areas, Siste~ Mary de Paul Cogan in SISTERS OF MARYKiqOLL: THROUGH TROUBLED WATERS has woven an inspiring account of the war years. There is something about letters