Suchergebnisse

The Mercury October, 1908 HEW THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Makers of CAPS AND GOWNS i'o Gettysburg College, Lafayette, Lehigh, Dickinson, State College, Univ. of Penn B.i Ivnnia, Harvard, Yale, Princeton, "Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods ^ Degrees. Right Now is not too soon for the senior, the college man, to let us know whether he would be interested in any sort of an office, sales, tech-nical or teaching position. Your choice of location and lines of business. Twelve offices covering the entire country, each operat-ing a department for college men. Write stating line of education and location desired. Hp.pGrB©B THE MERCUKY. extent brought under the influence of a force over which he has little or no control. So great is the power of tradition, that many are wondering what really is the attitude of the present undergraduates in ques-lions of truth and falsehood, than which nothing can be of greater importance, if the practical end of a college course is to be "training good members of society." Do our students have any dominating sense of honor, or are they predominantly gov-erned by the stray survivals of an impalpable and damaging tra-dition ? Behold, says the world to the college, you have received our choicest young men, you are training those who are to be the iiower of our citizenship, the leaders of men, yet you surround them with an atmosphere smirched with the vestiges of a past which knew neither the glory nor the honor of our democracy. The skeptic sees in the little college world only a false and de-cisive transcript of the larger world. He wonders when students will cease their imitation of the small boy, who one minute reads the riot-act of manly independence, and the next pleads the baby-act of thoughtless irresponsibility. He wonders when fac-ulties will cease their skipping about from "in loco parentis" to '.he "on honor" theory. Those best able to learn the attitude of students toward ques-tions of truth and falsehood find much that is encouraging. None set for college officers a standard of honor so sensitively' high. Disingemiousness in a professor the students find intol-erable, and once discovered it may mean the permanent blasting of his usefulness. A man may lack extraordinary personal .•harm, he may yet gain and keep the confidence of the students by scrupulous candor in all his intercourse with them, but lack of this element of frankness is sure to call forth their condem-nation. In no department of life can you find a loftier standard than the one which students have set for themselves in their athletic "iiaining. If athletics were not accomplishing anything else that is worth while, the fact that they get and keep a lot of young men "in training," renders justifiable their demand for con-tinued support. To the extent of rigidity has the standard of honor in .atliletic training been elevated. A student has no J THE MERCURY. purer means of branding himself than the breaking of training. And what body of more mature men has a finer sense of what constitutes leadership? No one, therefore, need seriously fear that undergraduates are without a keen ethical perception. And yet, in spite of these healthy signs, we cannot disregard 'he discouraging observations of a scrutinizing world. It sees in the average undergraduate such little sense of proportion: open and gentlemanly as he is, he appears honest and honorable only in spots. A manufacturer requires that into the product of his plant his workmen shall put honest material and honest toil,—his success depends upon that requirement. Need we wonder that he should grow impatient with our institutions of learning, which claim to enroll the choice youth of an enlightened country, when so much of the work turned out by them has the ear-marks of dishonesty, —not to speak of the vast amount of work that is never done at all? Can the college rightly expect much sympathy from the man of business, when he observes so many annually leaving col-lege walls who have never learned the real meaning of work, never practiced strenuous industry or appreciated the value of iime? The community would not feel so keenly disappointed with the growing numbers who go to college more for the social life than for learning, if that social life were invigorated to a greater extent by the moralities which govern society at large, :md if it had at least a more certain tendency to promote the greatest of all arts, the art of living. Is the judgment of the world too harsh ? Is it not too exact-ing to demand that youthful immaturity be subjected to the ligid standards which logic and the community at large seem to approve ? Only those yet under the charm of tradition—be they slumni, faculty or undergraduates—look with complacency upon the happy-go-lucky codes the extravagances and distortions of our colleges. But happily the number of these is decreasing, and never before, we believe, has the time been so propituous for the obliteration of this damaging tradition. This is true even among the undergraduates themselves. They ma}' not be desir-ing increased supervision or more stringent regulation, but a great majority of them stand ready to be released from false-standards and to adopt sound and sane ones in their stead. C THE MERCURY. Is it just that the picked young men of America should any longer be brought into and permitted to perpetuate a delusive-atmosphere? An atmosphere in which acts of obvious dis-honesty and vice and inhumanity are socially elevated and put into good repute, when the perpetrators should be put into bad repute, certainly deserves no place in an enlightened country 'ike our own. Undergraduates are free to confess that in their excesses quite frequently they are but following custom and can oiler no other excuse; and by their very manner many of them indicate that a higher standard is struggling to gain ascendency. Who shall assist them in completely throwing off the cruel rhackles of tradition, or must they effect their own deliverance? If the purifying and the uplifting of college honor is to pro-gress, along sane and invigorating lines, what greater service can be rendered the undergraduates than to place among them a vigorous, guiding personality,—not a college officer, but one who, sympathizing with the students' own point of view, can liberate Ihem and act as their interpreter and guide. THREE SENSES, BUT A COMPLETE SOUL. MARY HAY HIMES, 'OS. JELEN KELLEB'S name is already too familiar to each of you to need a special introduction. The world of to-day knows it well and has accorded to its owner not a little fame because of her attainments. Though Miss Keller has to do without both hearing and sight she has achieved a position among her fellowmen which we must, in the circum-stances, recognize as surprising. She is now twenty-seven years old and her education has served to make her a writer of no mean ability. She is a college girl, having been graduated from Radeliff with the degree of A.B., in 1904, and she is now entering upon a career of service io bo wrought both by her own hands and through influencing ••(hers to favor and aid beneficent undertakings. But whatever THE MJ5RCURY. rhe does she will not neglect the task of improving her mind and she will continue to write. She has had the unusual privilege of knowing intimately many of the great men of her day such as Phillips Brooks who was her main instructor in things religious, Henry Drummond the mem-ory of whose strong warm handclasp she likened to a benediction, Oliver Wendell Holmes whom she called her beloved poet, John (Treanleal' Whitticr in whose home she visited the summer before he died, Edward Everett Hale whose friendship helped her over many of the rough places, Mark Twain from whose lips she read one or two of his good stories, and Joseph Jefferson who acted for her in private the most striking parts of a number of his plays ro that her education even in this line is not so defective as one might naturally suppose. Of these, her friends, she has written: "In a thousand ways they have turned my limitations into beau- : if ill privileges and enabled me to walk serene and happy in the shadow cast by my deprivation." Books have meant much more in Helen Keller's education than in that of others for they serve to bring knowledge to her which comes to an ordinary person through his eyes and ears. She has read widely and is thoroughly familiar with a large num- .,er of the best works in prose and poetry. She says literature is her "Utopia for no barrier of sense shuts her out from the dis-course of her book-friends. All these things have broadened and enriched Helen Keller's mind so that she is well fitted to exercise her natural bent to writing which lias won for her the excellent place that she oc-cupies in the literary world. She has written for many of this country's best periodicals and has been asked to speak in state legislatures and at hospital dedications in the cause of the deaf and blind! Her book called "The Story of My Life," has been sold by the thousands, and her articles which have lately been oublished in the "Century" are of unique merit. It seems nowise unfit ihat Miss Keller should be regarded as one of the most wonderful women that have ever lived when we note that she has attained this high position in spite of the fact that she has been deprived of the two of the five senses which are of such paramount importance to each one of us that we depend on them almost entirely, paying hardly any attention to the cul- 10 THE MERCURY. tivation or use of the three upon which she must depend alto-gether. Some of the knowledge which would generally come to one through his eyes and ears is brought to Helen Keller by taste, touch, and smell. Through these three senses sounds and shapes penetrate her consciousness and by certain mental processes of adding, multiplying, comparing what these senses bring her she gets definite ideas of whole objects, distance, degree and differ-mce. But there are concepts whose getting belongs to hearing or sight so particularly that we would think it impossible for a deaf-blind person to obtain them, no matter how high might be the cultivation of his three remaining senses. A great gulf here opens dividing the deaf-blind person from the hearing and seeing world. Yet in the case of Miss Keller we find no gulf there, for her soul in its activity and completeness reaches out and fills up the void. She makes use of the analogy between the material and the soul worlds and from the very fulness of her inner life is able to "mploy that whicli in her case has no correspondent without, to give her knowledge of that which her senses can never reveal. So far as the appreciation of music is concerned, she may have far better understanding of its nature than many a person with bearing ears but without any soul-intelligence to interpret what, through them, comes to him. We are made to feel this from her own account: "Sweet, beautiful vibrations exist for my touch even though they travel through other substances than air to i-each me. So I imagine sweet, delightful sounds and the artis-tic arrangement of them which is called music, and T remember '.hat they travel through the air to the ear conveying impressions somewhat like mine. I also know what tones are since they are perceptible factually in a voice." Her ideas of things which are revealed to us through our eyes are not lacking in clearness. She thus describes the way she gets her concept of color: "I have talked so much and read so much about colors that through no will of my own I attach mean-ings to them just as all people attach certain meanings to ab-stract terms like hope, idealism, monotheism, intellect, which cannot be represented truly by visual objects." Again she says: "The flash of thought and its swiftness explain the lightening's THE MEUCLTRY. H flash and the sweep of a comet through the heavens. My mental .-ky opens to me the vast celestial spaces and I proceed to £11 them with the images of my spiritual stars. I recognize truth by the clearness and the guidance that it gives my thought, and knowing what that clearness is I can imagine what light is to the eye. The utmost bound to which my thought will go is the horizon of my mind. From this horizon I imagine the one which the eye marks." It is only when we awake to self-consciousness that we begin to think. The awakening of the soul must come before we can know how to use the knowledge which reaches us through our reuses. There are persons who, having all five senses yet walk blind in the midst of the beauty which can only be seen through • lie windows of the soul. "Our blindness," says Helen Keller^ '•'changes not a whit the course of inner realities. Of us it is as true as it is of the seeing that the most beautiful world is always entering through the imagination. Faith is a mockery if it Reaches us not that we may construct a world unspeakably more complete and beautiful than the material world. And I, too, may construct my better world, for I am a child of God, an in-heritor of a fragment of the Mind that created all worlds." Indeed as we read the works of Helen Keller we often be-come conscious of the flutter of the spirit wings and we feel that in her flights of soul we axe somehow uplifted and refined. All this tells a wonderful story about the real nature of the soul, its dignity, energy, and power. It puts to route those phi-losophers who would hold this wonderful part of man subject to the petty rule of flesh, who claim that the possession of all five senses is necessary for a full and complete knowledge,—that the soul is dependent upon sense for its full life. It shows the soul to be something separate and apart from the body in which it dwells and utterly independent of it. The loss of any of the senses affects one's soul as little as the loss of a hand or foot would affect his personality. The soul has wonderful capabilities of growth and action which nothing but its own will need limit. Nothing need be a prison-house to the spirit, such power does it possess. It has KIeh unexplainable and wonderful qualities as man has always been drawn by his nature to reverence and worship—truly he 12 TUB MERCURY. bas been made a little lower than the angels. It is the soul which each man must respect within himself. Of what significance, then, is this in disclosing the nature of" the life of the sonl? If the soul is not affected by the small changes as they occur in the body, will the final destruction of the body by death lay chains upon the spirit and drag it down to nothingness? If man were a merely natural being, Nature's des-tiny would be his also; but we have seen that the soul is super-natural, able to mount over the barriers imposed upon the na-tural, and therefore deserving a different fate. What then do we face but immortality ? If eternity be not for the soul, man's very greatness, his capacity for thought and action and for ideals were direst mockery! Is it not rather that the soul sojourns-here for a time in the physical body as in a prison from which death will set it free to dwell forever in that unseen world where its real interests are and where it will remain after all earthly end material things have passed away? Having the great gift of eternity and a soul active and power-ful to do what it will, does not one's destiny rest in his own hands? If he learns to enjoy the soul-world by thinking of it here and earning a place in it surely happiness will await him in the future. We have seen that Helen Keller is making wonderful use of" her powers and know that she is building firm and strong. Her wonderfully courageous fight stands a firm rebuke to our sloth-ful spirits, and her victories in overcoming the obstacles in her way hold great encouragement for those on the verge of despair. THE MERCURY. 13.-. A CLEAR AND A GLOOMY DAY AT COLLEGE. L. W. TAYLOR, '08. HE day dawns gloomily, and at the last possible moment the heavy-eyed student rolls out of bed and gazes through a streaming window into the dense fog which has settled over all the campus, hiding from view every beautiful feature of the place. No vigorous heart-beats stir his torpid blood as he buttons his raincoat about him in anticipa-tion of the weary trip to breakfast and the not-altogether enjoy-able chapel service following. But such a day must be endured, and the only remedy is to dispel the gloom and forget the rain—if possible. The college student is an adept at this and although all is dismal without. the dormitories seem filled with merriment. The pipes are pro-duced, and dense clouds of smoke soon arise and fill the atmos-phere as though in opposition to the clouds of mist outside. Here and there groups of students settle down to a friendly game of cards, while others, perhaps, coil upon a pile of cushions to enjoy an interesting book. From various quarters comes the tinkling of mandolins and guitars, sometimes accompanied by snatches of song. But despite all this assumed gayety, everyone feels a spirit of' depression which he cannot well shake off. It follows him about, hinders him in his work, making all seem drudgery, and lurks nearby in his pastime although it may be forgotten for a short while. And as evening approaches, this feeling of confinement becomes worse and worse until it is well nigh unbearable, and darkness 'settles down over a restless and disconcerted person who feels that the day has gone for naught. But bow different the clay which dawns brightly upon a fresh, green world. The student arises early, wakened by the gay ••hatter of birds, and the bright sunbeams which stream in through his window. He springs up with energy and feels the-oright red blood coursing through his veins and filling his whole being with the joy of life He faces the day with eagerness, and the spirit of achievement is strong within him. Chapel appears .ess odious, and he looks forward to recitatior«^kl^teas^£?«'**^^ | GETTYSBURG COLLEGE | i Gettysburg, Pa, - LIBRARY - 14 THE MERCDET. Such a clay fills the whole place with gayety and college seems u veritable paradise in which youth and energy abound. The pastimes are now out in the open where no walks confine, and where fresh breezes bring health and vitality to all. The tennis courts -are filled with white-garbed figures, while from Nixon irield resounds the crack of the bat as it sends the leather sphere out to some expectant hand. The brawny arms of clean-limbed f.thletes of the more classic sort,can be seen flashing in the sun-light as they circle the track with strong strides. Others indulge their freedom by strolling out over the battle-field, some in quest of botany specimens, some in the interests of geology, and many simply for the invigoration afforded by the pure air and sunshine. When darkness falls, the students are still loath to confine themselves within four walls, and so they stroll along the streets of the historical college town, and perchance when the moon .•ioods the campus with soft light, they gather on the steps of '•Old Dorm" and sing, or enjoy the peace of evening in medita-tive silence, thus ending n day filled with many joys and rich in life for all. j* SHOULD THE SCHOOL TERM IN THE PUBLIC SCHOOLS BE REDUCED TO EIGHT MONTHS? L. VAN DOREN,. '09. 8HE question of reducing the school, term in the public-schools from nine to eight months has been uppermost among the questions that have been troubling the minds of the men who have to attend to the welfare of our schools. The school term should not be reduced to eight months, be-cause the general age of the pupil in the public schools is under twelve years, and they are at the very age when they are learn-ing the rudiments of the different branches and getting the foun-dation upon which to build their lives; also they are at that age when they most easily forget what they are being taught, for THE MEKCURY. 15 their past experiences are few and they are continually passing through new experiences, which tend to drive out the training they are receiving from day to day in the school room. There-fore, to reduce the school term to eight months would be giving ;Jiese forces one extra month in which to work, and it would take twice that time to replace what would be lost, so instead of gain-ing a month it would be losing three. Also when the child is out of school he is free from the disci-pline which there exists. Some may say, he is under the home-rule. That is very true but the home-rule is in very few cases as strict as the discipline of the school room, and it can not be as stringent, for every one knows that in the school room the child ■s continually under the eye of his teacher, whereas at home, if he were there, for nine times out of ten after school hours he is roaming around with his comrades and is under no discipline at all—his parents have their domestic duties to attend to and are unable to keep a close watch upon him. So to give the child one month more of freedom from school-room discipline would not be to his advantage, but rather it would be detrimental to his childhood training. It is undoubtedly true that the children become very tired of being shut up in the school room during the spring and long to be free to roam wherever they may choose, and this very long- 'ng suggests a reason for not reducing the school term to eight months. The fact that a large number of the children loiter around after school hours with their companions is no reason for not reducing the school term, but the fact that they do not loiter inerely with their child companions but instead, around the street corners and other places is an argument against it. Here they come in contact with all kinds of people and see what those, some years older than they, are doing, such as smoking and chew-ing, and hear obscene language which is extremely disadvanta-geous to the training of the moral elements in the child. When the child sees or hears these things what does he do? Does he run away? No, he docs the exact opposite; he remains longer than he would otherwise have done, he is not satisfied with what hehasscenor heard but he wishes to see and hear more, and it docs not stop with the mere seeing and hearing; the child wishes to be like those who do these things, and thinks he is elevated to a 1G THE MERCURY. Uglier plane if he takes a smoke or uses curse words. He is sadly mistaken, for instead of being elevated, he is being de-graded. Therefore if the school term were reduced to eight months, he would be given one month more in which to mingle with this element, which works against his moral character. Thus there are three reasons, and very essential reasons too. why the school term in the public schools should not be reduced to eight months. In the first place the child would be deprived of a month's training in the fundamentals when it is the most opportune time; secondly, he would be free from the school-room discipline an extra month, and lastly, he would be given one more month in which to associate with that class of persons who stand on the street corners and in other public places. SIMILARITY OF PURSUITS THE BASIS OF FELLOWSHIP. G. L. KIEFFER, '09. XDIVIDUALS in this world are all prone to seek com-panions. The kind of companions sought varies in proportion to the degree of development of the indi-vidual. These individuals that mutually agree to en-joy each other's fellowship must certainly have as their posses-sion some common ground, where all differences disappear. This r-ommon ground quite frequently proves to be a similarity of pur-suit. In harmony with this fact is the old saying: "Birds of a feather flock together." Who has not seen, or read about, the old country store gathering. Here the farmer is wont to meet his neighbor for an evening's fellowship, mutually desired and en-joyed. This fact of similarity of pursuits being the basis of fellow-ship is not alone true of the laboring class. It is also true of the cultured class. The coffee house in the days of Ben Johnson was the fellowship club of the literary lights of that age. Here they met and enjoyed each other's wit and humor as well as shared each other's troubles. THE MERCURY. 17 The fact that similarity of pursuits is the basis of fellowship is ; hewn in the manner in which those who are following the same line of work are banded together. We, to-day, have the great labor unions' as an outgrowth of this among the laboring class. In higher walks of life are found this association and that asso-ciation. Banded together for each other's protection and develop-ment, these unions and associations are quite a factor, working for the betterment of humanity's condition of life. The strong characters thus intimately associated with the weak possess a great opportunity for living a life according to their Master's com-mands. Granted these associations carry with them evils, never-theless the benefits outweigh them. Therefore, in time past as well as at the present time, indi- \iduals who have had the common ground of similarity of pur-suits have banded themselves together in order that they might enjoy each other's fellowship. In all walks of life this has been true. It is likewise true that the benefits to the individuals of these bonds of fellowship can hardly be estimated. THE INEXORABLE IN THE WORLD. HESSE, '09. JWENTY and one half centuries ago, there lived, in beau-tiful Greece, a childlike and simple hearted people, but endowed with intellects that shone as the stars in their own wonderful heavens. Of experimental science they had none, but their intuition and reason led them to experience the loftiest thought and the profoundest emotions that fill the imman breast. They attained the heights of intellect we must strive in vain •■ompletely to comprehend, and they laid the foundation for modern culture in its length and breadth. They reveled in meta-physical speculations, they looked through the stars and through the multitudinous phenomena of earth, and saw within the com-plexity of all a oneness which they called the universe. Nor is there a theory of modern science or philosophy which in its 18 THE MERCURY. broad outlines they had not conceived. In the sixtli century before Christ there was taught the doctrine of creation by evolu-tion, the nebular hypothesis, the indestructibility of matter and the conservation of energy, the sphericity of the earth, the fact of sex in plants, as well as in animals, and their theory of music has never been changed. They recognized order, plan, and design in this cosmos of theirs, and so affirmed mind as its author. As those old Greeks had grasped the fundamental conceptions which are necessary to understand natural law in the material universe, so, too, by a native insight they grasped the ethical principles of the world. They felt themselves to be free-willed personalities, but they saw with crystaline vision that man, in order to find safety and perfect freedom, must have a will sub-servient to the laws set in order by the Divine Creative Mind, and that a will out of harmony with these laws incurs peril, tem-poral and external. During those early days the laws in physics, optics, chemistry. ,«md biology were unknown, and will was recognized as the only force capable of initiating motion. Accordingly, those old 'Greeks created, by their vivid imagination, gods invested with power to rule over certain definite spheres of human activity. Nevertheless, they were conscious that back of even Father Zeus liimself, there was a mysterious, an inexorable something, to which, with their most vivid imagination, they could not assign a personal existence in the home of the gods on high Olympus. The Greek philosopher was struck with awe, as he contemplated this mystery underlying his fanciful explanation of the move-ments in nature. He realized the presence of a force which lie oould not attribute to the capricious gods. He felt the cold hand of stern necessity, of unbending compulsion, that inexorable Power, which is no respector of persons, and to which all crea-tion is obedient, the great cause of the perpetuity of the world. He saw it manifested in (lie composition of the elements and represented graphically by the starry heavens. To him it was Ihe soul of all natural phenomena and the absolute authority over the hearts of men. The Greeks, in their thought were striving to represent this inexorable Power, and to that end, created a word. They spoke of it as avayKrj and to it they resigned self. Sopocles, in THE MERCURY. 19 that magnificent tragedy, "Oedippus Bex," says, "Not even the gods fight against amy/c^. And Aeschylus, in the Promotheus Bound, tell how, in the beginning, poor pitiable mortals were crashed through their ignorance of natural laws and forces, hav-ing no power of development, and that at length rejected and given over to destruction by the Olymphic Zeus. He tells how, in their blindness to the means of development which avayK^ afforded, they suffered untold pain and woe. They failed to re-alize that existence is a struggle in which the victory is not to tiie strong but to those whose souls are atune with the eternal plan of progress. Mortals seemingly were helpless, but upon re-ceiving fire, "the teacher of every useful art," there was opened to them illimitable resources. Science was born, and by learning. dowly and painfully, the workings of the universe, man was raised to a higher plane of living. Centuries have rolled by, and man himself has become a god. AVe have advanced until we are conscious that all natural forces invite us to rise higher in material development by cdping with opposition. The idea of limitation and the laws of nature that stand seemingly in opposition to our physical, mental, and moral development may be considered as the dark avay/o? of the ancient Greeks, and yet in reality it is merely the necessary op-position by which action is made possible. There could be no flight of birds, if it were not for the change-less law of gravitation and the defiance of ethereal space. Our fouls could not soar to higher worlds, and, in our intellectual and • loral struggles we should fail, but for the very defiance we meet. 't is the order of things yet to some, it is so dark and fearful. But why should it be? It is but rational to accept the limita-tions which He who made the world has set as the boundaries of-human activity. Endowed with an immortal soul and placed in, a vast theatre of struggle, a man so often surrenders to the evils, that he meets. His confidence in the All Wise fails, he rebells,. and succumbs to fate. The purpose of the Infinite remains obscure, but the wisdom of' ihe plan which he has adopted is being revealed and its justice, •indicated, as age after age pushes back the horizon of knowl-edge. We are now standing in the morning twilight of a new era of thought, and, as we read the message of the past, we see 20 'J'KE MERCURY. the problems which perplexed the ancient mind, in a measure ceing solved. As solution follows solution, there opens to our view mysteries of wider scope. Human interests are essentially the same, but humanity drinks from a larger cup of bliss than ever before. As dark shadows disappear and the boundaries of Ignorance recede, we enlarge our horizon. The periphery of the universe expands, and in realms growing still more vast avoy/07 the inexorable, appears, as a legion of mysterious forces and influences, drawing out and showing human aspira-tions in an intricacy of thought and action. No longer do we. as did the children of Mars, march to certain death upon the field of battle and call it fate. But, while understanding so much of the mystery of existence from the starry heavens to the microscopic world, while recognizing the reign of law as inexora-ble, we know comparatively nothing of the problems that re-main. There are principles we can not fathom for they grow darker as we seek their significance. These are appalling fea-tures that bind and hold the race in their iron grasp. Society hems us in on every side. There are boundaries im-movable. The individual, born to act within his sphere, the physical, mental, and spiritual limitations of which there is ab-solutely no hope of crossing, is as really hound by the hand of fate, as was Promotheus of old. We are doomed to play our role in the drama of life within a certain narrow sphere. The law of heredity and our personal contact with the outer world bind and keep us closer than would the eye of a jealous Grecian deity. We are under the law, and violation of natural laws brings about unnatural conditions. Perpetration of deeds, unnatu-ral, breeds in humanity tendencies to repeat crime even to the fifth generation. This, indeed, is determinism. It is the avayKrj of the nncient Greeks. They whom such fate overtakes are of mortal ones most to be pitied. The old Grecian idea of avay/oj comprehends all such, yet the principle is that of eternal justice which is enthroned high above the limitations of man's understanding. Stern necessity, the inexorable bond which obtains in this uni-verse of law and order must be considered as the hand board di-recting man. It points out a perilous way, but it will lead, Rventually, to more perfect human relations. ITIJS MERCURY. The harmonious stream of existence follows inexorable law. .All is harmony, yet unintelligible to the passing multitudes, who-through selfishness and by acts of rebellious will toll a sad knelL and depart forever. But, the imperishable stream flows on. He who would be wise embarks and.acts according to the light he has. Outside of the light, or in realms unexplored, there is abso-hitely no mercy for him who seeks to break the limitations set by law. The ancient Greeks with their partial insight bowed in sub-mission before the inexorable; not only they, but their Olympian gods as well. Dim and hazy, felt rather than seen, and having no habitation as did Zeus, this illimitable power never became anthropomorphic. It was never a Father into whose face they amid look- and say, "Thy will be done." Rather they surren-dered to an unknown, impersonal necessity whose decree was in-evitable We recognize the same power manifesting itself in the physical world, and we call it natural law; and in the world of humanity, we call it, in the fine phrase of Matthew Arnold, "The power in history, not ourselves, which makes for righteous-ness." FEUDS IN OUR RURAL COMMUNITIES, bo|raa^!'*' [ GEfTYSBURG tc__ Gettysburg, Pa. LIBRARY - - 26 THE MERCURY. and the principal works dealing with the Confessions of the Church. In practical theology we have the complete works of Luther, devotional books, sermons and treatises, some in pamph-let form, others in the original manuscript. Some of the authors represented in Systematic Theology are, Dorner, Martensen, Miiller, Beck, Sprecher, Schleiermacher and JSTitzsch. Commentaries are by Meyer, Keil, Bretheau, Hengs-tenberg, Tholuck and others. Philosophy is also extensively represented both in histories and complete works on the subject. It contains the works of nearly all the great German philosophers, such as Kant, Fichte, Hegel, Shopenhauer, Lotze, V. Harman, Wundt, and others. Besides these comprehensive works thre are many German and Englisl treatises and dissertations on philosophical subjects. Another and doubtless the most exhaustive department is So-ciology. In this department the productions of Dr. Stucken-berg form an important and valuable feature. Along with his works are found all the most noted German contributions to the science as well as many other historical and systematic pro-ductions of authors of different nationalities. Some of the au- Ihors represented are Marx, Lange, Wagner, Schaffle and Blunt-schli. Among the many works on History are found the following: Macauley's, "History of England," Humes', "History of Eng-land," Tierre's, "History of the Consulate and Empire of Na-poleon," Gibbons' Complete AYorks, Fronde's, "History of Eng-land." Also a large number of works dealing especially with Church History, such as. Millman's, "Latin Christianity," His-tories of Protestant Theology and works dealing with the Ameri-can Church. Some of the authors represented are jNTeandet'. Jleppe, Bohringer, Schaff and Planck. Tn the collection of biographies are those of all the great re-ligious, intellectual and political leaders, such as St. Augustine, Melanchthon, Schleiermacher, Martensen, Henhofer, Humbold, Tholuck,Webster, Beecher, Burke, Scott, Garrison, Garrick, Mar-tineau and others. The encyclopaedias and dictionaries form an important fea-ture of the library, especially along the lines of Theology and Sociology. Although some of these works are not the latest and THE MERCURY. 27 most up-to-date editions, the majority of them are still recog-nized as authority in their particular departments. Such is Herzog's "Theologische Beal-Encyklopadie." Besides this partially classified material there is of course a large amount of miscellaneous material, such as works and trea-tise on Natural History and Geography. There is also some fic-tion and high class English and German literature. The works of Goethe, Schiller, Lessing, Heine, Jean Paul Bitter, Shakes-peare, Milton and others are found complete. AT SUNSET. BY ARTHUR CHRISTOPHER BENSON. How pure, how spare the hues that lie O'er these wide plains, from sky to sky! . As tho some brush, of airy skill, Had washed, had tinted, field and hill. Soon falls the change; the daylight dies; The dusk o'erbrims her boundaries; The sun flares westward, fiercely rolled 'Mid purple islets ridged with gold. Air me, ah me! alike they fade— Brief space of sun, swift lapse of shade; The wistful eye, that saw and loved, The heart so strangely, sweetly moved. Yet, tho the creeping dusk enfold My faint-hued hopes, my dreams of gold, At last, her patient journey trod. This trembling soul shall leap to God. —Prom the Daily Mail (London). I H E ERCURV Entered al the Posloffice at Gettysburg as second-class Matter. VOL. XVI GETTYSBURG, PA., OCTOBER, 1908 No. 5 Editor in-Chief P. F. BLOOMHARDT, '09 Exchange Editor H. REY WOLF, '09 Business Manager CHARLES L. KOPP, '09 Ass't Bus. Managers G. C. KNIPPLE, '10 PAULS. AIILLER, '10 Assistant Editor CHARLES F. V. HESSE, '09 Associate Editors SAMUEL FAUSOLD, '10 EDWARD N. FRYE, '10 Advisory Board PROF. C. F. SANDERS, A. M. PROF. P. M. BIKLE, PH.D. PROF. C. J. GRIMM, PH. D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contri-bute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. The words of welcome to the new students, as published in the Gettysburgian pleased us very much. We are pleased even more on account of the enthusiasm, which, if possible, is greater than that manifested during previous years. It is the spirit of "Greater Gettysburg" entering into every phase of college life. The vari-ous activities of our college have been well presented to the new men, and they, in turn, have re- THE MERCURY. 29 spondecl with that well known heartiness requisite to the well-being of a new man. A Gettysburg man will be impelled to branch, out, taking in all possible advantages, or elese he will be (ompelled to plod his more narrow path with ever increasing difficulty. This is as it should be. It is not merely a rule gov-erning college activities, but is a universal law. It seems, in-deed, needless to devote further discussion to this topic. We would rather compliment the new men as being able to see readily what we mean to suggest. We would therefore say to all new men, faithful class work joined with good faith, as shown by the way you take up the subsidary features of college life, will lead to the summum bonum. Literary attainment is the most valuable asset in a liberal education. By its means we learn of a man's physical, mental, and heart-life all at once. Each professor under whom you have literary work will take special interest in you, especially when you aim to produce something worthy of recognition in the MERCURY. And besides, all the professors and students will ; rd your trivial imperfections with increased charity, when you show by your effort that you mean to succeed. Let each man busy himself, not alone to gain these advantages, but let him go in for all there is in the performance of duty, and other things will come to him in due time. Join one of the literary societies and aim to have your work there be of a high stand-ard. The MERCURY is watching for the best from the best men. Number yourself with the best. If you are willing to do these Things, Gettysburg has great pleasures in store for you. Year after year, the importance of joining a literary society and of taking an active interest in such work has been much, dis-cussed. But in recent years this importance has not been real-ized as it should be. It is merely talked about. It has not been so very long ago that literary work occupied a high place in the sphere of college activities whilst our successes in athletics were not so marked. Of late, however, we are inclined to believe chat the reverse of this has been true. We would in no wise discourage the great interest in athletics which has meant so much to Gettysburg's teams, but we would also claim for liter- .30 THE MF.BCURY. ary work the proper attention and interest due to its real im-portance in college life. Few men who go through college are ignorant of this importance for it is a real necessity in the mak- :rjg of a cultured man, but the attention of most men is so en-grossed in other ways that the society work is neglected to their own disadvantage as well as to the injury of the respective so-cieties. In our opinion, everyone who enters college should strive to become as well-rounded a man as possible,—by this we mean that he should take advantage of as many varied lines of work as he can; for instance,—he is as much at fault who be-comes a grind in his regular work required by the faculty as the man whose attention is entirely held by other things to the detri-ment of his class standing. He whose interest is limited to ath-letics alone will fail of becoming a broadly cultured man just as easily as the literary "shark" who has no time for athletics. So. for this reason, we would urge every new man, not to fail to join one or the other of our literary societies, and, once having joined, not to let his interest wane. The result of his labors will surely be evident before his graduation. BOOR REVIEVS. \BE Social Secretary, David Graham Philips, Philo 11, 5. Among the many books of present day American life written by this author, this volume is the most captivating. We hear much of the struggles of the newly-rich to enter the social circles at Washington and the con-trast of the social life of America's capital with the customs of foreign courts. "The Social Secretary" presents such pictures of present-day Washington society life that all the best Ameri-can traits are revealed and compared favorably with the polished :nanners of foreigners. The book is written very attractively in the form of a diary. It is not a very large book nor is it dif-ficult reading. What would otherwise be but a dull description is enlivened by several real love incidents which are superin-tended by a natural, sensible American mother of the right sort. ■I'l-TB afERCURY. 31 It also shows to what extent the affairs of the nation are affected by the influence of the social circles at the capital. The Bar Sinister, Richard Harding Davis, Philo 11, 7. This bhort story of dog life is one that will appeal to all lovers of ani-mals. It belongs to that class of recent fiction in which dumb brutes are given the position usually accorded to the hero or heroine. In this book, a bull terrier named "Kid" is given the place of honor. It is a delightful story of how "Kid's" noble blood showed up in spite of the disadvantages which were met until at last he carries off all the prizes in the kennels. The: little book is written in a peculiarly tough dialect which suits I lie nature of the dog very well and shows a noble heart within the dumb breast. The tale is made more attractive by the fact (as stated by the author) that',it is founded on truth. There is a real original dog as well as the other character in the story. It makes pleasant reading for a half hour's recreation. The House of Fulfillment, by George Martin Madden, Philo 11, 7, is a book of much interest to the reader, who loves char-acter sketches. In it the two extremes of human nature are set forth, the romantic and the stern, the light and free-going nature of the Southerner, and cold rigid Presbyterian of the North. Alexina Blair, the product of these two extremes, is of special interest. She is to be admired for the stand which she takes in relation to her uncle, Austen Blair, and her care for her weak charactered mother. There is a thread of love story running "hrough the latter part. The reader will find the book very agreeable and will be very much inspired by the spirit displayed in some of the characters. The Blaclc Bag, by Louis Joseph Vance, Philo 11, S. This novel gives an account of some very exciting adventures of a voung man in London. Philip Kirkwood, while pursuing his studies in painting, receives the news that he is made penniless by the San Francisco disaster. Hence he prepares to return to-the United States and help his partner. Almost at the moment of his departure, his services are solicited by a man of doubtful appearance, to take charge of his daughter, a young lady of about eighteen. Upon doing this, he misses his steamer and has some very thrilling experiences. The author thoroughly under- 32 THE MERCURY. ttands the different phases of life in London and depicts his fharacters well. The reader's interest is aroused at once and never lags. He follows every detail, reading every part with the closest attention, even though it is drawn out in many places to the point of attenuation. This fact shows the author's skill as a writer Another fascinating point in the novel is, that one is in doubt as to how he feels toward the young man; sometimes he is ready to condemn, and again to admire him. The book is full of action from beginning to end and can be read with rapidity. The Orphan, by Clarence E. Mulford. Philo 11, 8. Clarence E. Mulford does not give his readers a story of "domestic inter-est" notwithstanding its title, The- Orphan. On the contrary the orphan of the story is a cowboy and something of a "bad man.'" The scenes are laid in the arid Southwest. Above all things this is a story of dramatic and exciting incidents. In the beginning the or-phan has become an outlaw. Under unexpected circumstances, the Sheriff and he come face to face. In the sequel the man of lavr learns that the orphan, whom he has been pursuing relentlessly. is probably not so black as he is painted. Further dramatic de-velopments ensue on the introduction of the Sheriff's sister. The orphan rescues her from Apaches. But why go on? Mr. Mul-ford has written an exceptionally good story of action, repro-ducing the atmosphere of the alkali country, ami portraying the characters with sufficient clearness and care to make them stand out. The Orphan is to be read for the thrills and excitement, of which there is an abundance. Need it be said that the Sheriff's sister pays back her debt to the orphan by converting him from the evil courses of his life ? Mr. Mulford has written a worthy successor to "Bar-20," and this is the same kind of a breezy, outdoor, vivid stoiy of incident and action. PATRONIZE OUR ADVERTISERS. THE BEST PEN F03 GUIEGE ME There's no pen that gives such all-round satisfaction as Conklin's Self-Filling Fountain Pen. It's the best pen for College Men. When an ordinary fountain pen runs dry in the middle of a word, it means you've got to stop right there, hunt up a rubber squirt gun, fill your pen to overflowing, clean both pen and dropper, wash your hands, and then endeavor as best you can to collect your lost CrescentJI train of thought It's different with CONKLIN'S JSSh FOUNTAIN PEN "THE PEN WITH THE CRESCENT-FILLER" To fill, just dip it in any ink, press the Crescent-Filler, and the Conklin is filled and ready to write instantly. 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Issue 11.6 of the Review for Religious, 1952. ; A.M.D.G. Review for Religious NOVEMBER15, 19 5 2 Xavier the Catechist ¯ Anthony Perelra Communion of Saints ¯ " c.A. Herbs÷ OnRace Rela~tions . Gerald Kelly Address~fo Superiors . Pope Plus ×ll ¯ I 0,000 Gold Francs Or Life . Adam C, Ellis A Monument to M. Vincent . Jerome Breunig Questions and Answers Xavier Centenary Book Reviews Communications index for 19S2 VOLUME XI NUMBER RI::::Vi W FOR Ri .LIGIOUS VOLU1VIE XI NOVEMBER, 1952 NUMBER 6 CONTENTS ¯ XAVIER CENTENARY-~The Editors . 281 XAVIER THE CATECHIST--~Anthony Pereira, S.J . 282 A NEW INDULGENCED ASPIRATION . 290 OUR CONTRIBUTORS . 290 THE COMMUNION OF SAINTS--C. A. Herbst, S.J . 291 FOR THE SOCIAL APOSTOLATE . 295 BOOKS--FOR NOTHING . ° . 295 NOTES ON RACE RELATIONS--Gerald Kelly, S.J . 296 TEN-YEAR INDEX . 300 10,000 GOLD FRANCS OR LIRE--Adam C. Ellis, S.J . 301 ADDRESS TO RELIGIOUS SUPERIORS--Pope Plus XII . 305 TO TEACHING SISTERS (A Quotation) . 308 COMMUNICATIONS ON INTERNATIONAL CONGRESS . 308 QUESTIONS AND ANSWERS-- 28. Use of Income from Inheritance . '. . 309 29. Must Suggestions for General Chapter be Signed? . . 309 30. Mental Prayer during Second Mass . 310 31. Helping Younger Delegates at General Chapter . 310 32. When Do I Start Counting for my Golden Jubilee? . 311 33. Lay" Sisters and Class Distinction . 311 ¯ COMMUNICATION ON CONTEMPLATIVE LIFE . 312 SETS OF BACK NUMBERS . ' . . . 314 A MONUMENT TO MONSIEUR VINCENT--Jerome Breunig, S.J. 315 BOOK REVIEWS-- The Ignatian Way to God; Saint Therese and Suffering . 325 PROCEEDINGS OF CONGRESS OF RELIGIOUS . 327 BOOK NOTICES . 328 BOOK ANNOUNCEMENTS . 329 FAMILY COMMUNION CRUSADE . 332 ANNUAL INDEX FOR 1952 . 333 REVIEW FOR RELIGIOUS, November, 1952. Vol. XI, No. 6. Published bi-monthly : January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marsy, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942 at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board i Jerome Breunig, S.J., Augustine G. Ellard, S.J., Adam C. Ellis, S.J., Gerald Kelly, S.J., Francis N. Korth, 8.J. Copyright, 1952, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writincj to us, please consult notice on Inside back cover. Xavier Cent:enary DECEMBER 2 will be the four hundredth anniversary of the .death of St. Francis Xavier. Since he is not only our own brother inChrist, but also one of the two principal patrons of the Society.of the-Propagation of ~he Faith' and a saint d'dmired and loved throughout the world, it Seems eminently fitting that we pay~. him some tribute in these pages. Ver'y.specially we desire to re-echo' the follow]ng~eulogy of the saint by His Excellency Dora dose da Costa Nunes, Archbishop of Goa and Damaun. and Patriarch of the East Indies, in his Pastoral Letter of February' 15, 1952: "Among so many missionaries, martyrs and saints Who have' .brought the Gospel to the East, none stands out as prominently as the Glorious Apostle. A beacon of.rare brilliance, he illumined with celestial br!ghtness these regions which were at the time involved in mystery and myth. Go where he might, he left in th~ souls of men a trail of light. No one crossed re.giqns so dFtensive in-order to sow ~he seed of the word of God. "Like th~ Doctor of the ~Gentiles, he stopped nowhere, nor did" ,'he establish himself permanently in any. place. His one aim was to prepare new s~ail and march, ahead, b1~zing'trails, raising new out-pqsts of~Christianity and firmly pla~ting the .Church, leaving ~to his co-workers the labour Of watering and he)ping to bear fruit the seed-he had cast in'the soulsof native peoples . ¯ "And yet it was not these qdalities [his missionary exploits] that conquered for him the glory that surrbunds his name. It was t'he rightful fame of his sanctity . Even before the Church .had canon-ized him, he was already canonized, in a manner of speaking, by the. King of Travaniore, who ordered a statue of him to be placed in a Hindu temple." . The Archbishop's words are quoted from The Clergy/"Monthl~! (published by the destiit Fathers, St. Mary's 'College, Kurseong, D.~.Ry., Indi/) for dune, 1952. Their entire number of The Gler~?~t Monthl~ is devotgd to St. Francis.X~vier. With the peimi,s-sion of tl~e editor, we are reprinting one of ~hearticles, "Xavier the, Catechist, by A. Pereira.,,S.d., in the present.number of 'REV.~EW FOR RELIGIOUS. In a subsequent number we shalloreprint an article "6n Xavier the missionary. THE EDITORS.:,. 281 Xavier !:he Ca!:echist: - A. Pereira, S.). -, FATHER B,ROU, S.J.~ in his life of Xavier, calls the Apostle of ¯ the East 'anincomparable catechist." His life and the" few w'riting~ he has left us prove beyond doubt th, at the title is in no way unmerited. We shall study the saint's"idea of ~atechizing, his catechisms, and his method of catechizing. A CATECHETICAL "MENTALITY" "The more universal a good workis, the more.divine." For this reason Ignatius and the Society from the very beginning considered catechizing as more important and necessary than .other ministries. In May, 1537, Ignatius and his companions resolved "that children should be tatighi Christian doctrine for the.space of an hour" a day. They confir,rned this resolution On the 11 tb of June of the same year: "It has been.~.decided,.by all, except Bobadilla, that the article about teaching children for a period of forty days and for an hour, as indi-cated above, should be made the object of a formal vow and oblige under mortal sin." The Formula of the Institute stresses the fol-lowing: "Let them'consider as especially entrusted to them the edu-cation of the children and the ig.norant in the Christian do~trine." Xavier h'ad imbibed the spirit of Ignatius and particularly hi~ esteem for. catechizing, for he wrote to the Flemish Father B, arzaeus: "That way of helping the people is better-which is the more uni-versal, for example preaching, catechizing, confessing." H~nce he did not want th~ Father-in-charge to shove the duty ofoteaching. catechism on others: "You yourself will take charge of teach"ing the prayers to lhe children of the Portuguese, to the slaves, men and women, and to the native Christians. Do not entrustthis,offic.e to others because the persons who see you doing this are much edified and morepeople, come tO listen and learn the Christian doctrine." The h0ur~0f santa doutrina was.sacred to him. How often do we read in his letters remarks'like this: "In the morning¯~ was teaching men, in the evening ~omen, in the afterndqn after dinner the chil-dren." Xavier, then, was not, as some have .styled him, "a mere meieor" flashing througfi the Fky aimlessly. He had a clear aiml Catechizing, ,he knew, was fundamental, so he consecrated the'best of his time and energy to this humbleand absorbing work: "This 282 XAVIER THE CATECHIST fruitful work on behalf of ~he children is'the important on~." Xavier's esteem for catechizing learnt from Ignatius was further enhaiaced by the circumstances of his mission. Pope Paul III, by his Pontifical Brief of 1540, sent Xavier as his legate to visit the islands of the Red Sea, of the Persian Gulf, of the Ocean (Indian Ocean?), also the provinces and places of India on either side of the Gange.s and the Cape of Good Hope. The Pope entrusted to him the mis-sioh' "to ~trengthen the Christians in their faith and to bri,ng tho~e .who did hot know i{, to know, practic_e, and keep.the.same faith." It Was the custom of the time to :administer baptism to pe0pleowhb knelt only the ess0ntials,-which were'forgotten after baptism for lack of continued and vigilant instruct, ion. The King of.Portugal insisted on nlaking Christians ("fazer muitos crist~os, fazer muita cristan-dade'.'), leavi~ag'to others the care of.instructing them. The first missionaries planted but "no watering was done." Ordinarily they stayed with the Portuguese colonists; hence "the Christians, as there is nobody to teach, them, do not know 'more than to say that.they. are Christians." But it was not safe for the priest to live in places. -where he could not get help from .the Portt~guese. In the Moro Island, for instance, Father Fern~o Vinager converted many.to'the faith but he was killed and the island was deprived of the only priest it had. , We should not forget that tl~e first Portuguese missionaries were laymen. Captains of flotillas, merchants, soldiers plaiited the cross and baptized in {he absence of priests, They had come to the East for "pepp0r and souls," but often more for pepper tharf souls. There are some exceptions, however. In 1'537 one of them, Antonio Galv~o, baptized many of the Moluccans, at their own request, and built a ~eminary. When Galv~o was relieved of.his.office, the semi-nary disappeared with him. The knowledge'of the Christian faith imparted by the soldiers, and merchants could not go very far. Much catechizing remained to be done, as Xavier keenly realized. HIS CATECHETICAL WRITINGS Many writers have tried to magnify Xavier by attributing to 'him the gift of tongues. No need for this. His personality stands out much greater if we se~ him as he was--a man of hard work. From his own letter~ we know how much labour it cost him to learn the languages and to compose his catechisms. "May it please God to give us speech!" We are amongst them like statues; they speak and chat about us and we, not understanding the language, remain quiet; 283 Review [o? Religio~s at'present we must be like children and qearn the language." _ ~ His'aim in @riting his .vhrious catechisms was to be useful to h~mself and to his fellow-missionaries, and to spread the faith in every'pos.~ible w.ay. His predecessors in the missiofi field did not try to learn the languages of~ the people. For Xavier this could not last. He learnt the essentials of our faith in their language and wrote them down.to help his memory. He wished to share with his brel~hren this 'st~cessfial method of catechizing. Whenever"h~ found ~that people could read, as in Japan, he distributed copies of his w~itings:. "This winter we shall busy ourselves with writing for the press a rather detailed exposition of the oarticles of the faith in Japa'nese. All the leading people know how .to read and write. As we cannot help all. in person, our faith may be spr.ead everywhere through printed catechisms . . ." At times he had. th(' prayers posted in the church .that all who.could read should' learn for themselves. His catechetical' writings are the, following: 1, Xavier's Catechisms. Xa~vier brought with him to India the 'Short Catechism' of John de BarroL This formed, the foundation of his catechetical teaching. His own Portuguese catechism, Doutrina., Christ8 (which was.printed in 1557 at the press of St. Paul's Col-lege; Goa), follows rather faithfully the text of de Barros, with a" few additional prayers composed by Xavier--he wanted the cate-chism" lesson to.be a prayer. During~ his four months'-stay in Tuticorin, with great labour and' the help 6f interpreters, he translated the most esser~tial parts (the Creed,-commandments, prayers, Confiteor.) int'o Tamil, for the use of the Paravas who were in such great need of instruction. It was not a masterpiece of literature as-Xavier hin~self recognized. ~He wrot'e to Father Mansilhas, his first companion among the Paravad, to point out. some corre'ctions. Father. Henrique Henriques, the at/thor of a Tamil grammar, found in it mistakes (atguns errog) and inaccuracies (mer~tiras) which he attributed to the carelessness of the interpreters: , While he stayed in Malacca, ir~ 1545~, he put intothe Malayan l~inguage "the Creed, with an exposition of the articles of the faith, the general confessidn, Pater noster, Ave Maria and the co'mmand-merits." It cost him much work, f6r "it is a .painful t~ing not to know the language." ¯ As soon as Xavier came to know Anjiro, the Japanese baptized in Goa as Paulo de Sarita F~, he made up his mind to translate the 284 XAVIER THE CATECHIST catechism~di~to d~panese. He, put his resolution into. effect with tl~e help ,of Paul, vchen h~ reached Kagoshima, the native place of Paul. He gave too much,credit to his helper. Hd could say of him, :' ,Anjiro knows hohz to write ~lapanese very well." But, as Father Valignano wrote late, r, "Paul was not a learned~man and though he tried his Best to translatel our ~doctrine into 3apanese, his work was very defec-tivel so~ much so that it was a cause of scoffing and ~idicule for the ,lapanese. !~ It neither expressed the truth which the Father was preaching.:nor was it .written in a way that their learned men could - read without l~ughter.'~ Paul was not a philosopher and Xavier was not a.linguist. In the~ circumstances more could not. be achieved;' Xavier bad to leave perfection to his successors. 2. Declaracao da Fd (Explanation of the faith). This is a.de-tailed explahation of the Creed. The catechism has laid the founda-tions. The Christians were prepared for" more substantial food. ¯ Xavier starts his explanation from the dreation of the world, and then ex!boses the history of the coming of Christ. He wrote this work whilein Ternate in 1546; in 1548 he asked the Tamilian secular priest Gaspar Coelho to translate it into Tamil. Later, with' the help 9f Anjiro, he put it 'into dapanese--another work of Paul's that was not a piecd of art. The Portugues~ text was printed in Goa, ¯ in 1557, together with Xavier's Portuguese catechism. .3. Ordem e regimento (Christian rule of life) is a manual o~ devotidns, the necessary complement of the catechism. Ithas morning and evening prayers taken from his ~atechism, the examen of conscience and various, other, prayers. There is a meditation on sin, mortal and venial, and even a method of hearing Mass for children. 0 - 4. Instruction/:or Catechists. To the Fathers working in India Xavier proposes a method of catechizing, the fruit.of his own experi-ence. From these pages we get a vivid picture of Xavier's own cate-chism classes. Descriptions of hi~ method are also found in a number of his letters. HIS METHOD ¯ Xavier;s ~catechetical method can bd reduced to four points: natural meansl supernatural means, use of lay-helpers, and .the prin-ciple of adaptation. Natural Means "There is nothing in the mind that was not first in the senses,'" philosophy teaches us. The p,edagog~ of the senses plays a great part. 285 , in Xavier s method. ' Ret:iew'~or Reli'gious~ ¯ - His' classes: began With. a processibnfand con.~intied.as,a li~;ing, difilogu.e. ~ procession! 'rich' and. poor, chil- .d~n"dnd grown-ups, went in p~oces~ion' to th*e church. In" Goa', fiS Xavier~himsel'f writes, morethhn 300 childr~nt00k par~. On Sign-days the' church overflowed With people. The Para~vfis did not g0~ fishing on Sundays; in th~ n~orning they came t6 Mass~ and in the evening "there was a great reunion of all-the inhabitan~ "of,.the .~,il"-i lage, men and Women, "young and*' old, to recite .th'e prayers in thei~ langBag~. They ~how great p!~asure a'nd come With.al~icrity.'; .His class w'~s a living 'dialogue. The catechist did. not do 'all'the ialking~ Everybody was awake 'to what was h~ppening: "My brethre,n," he asked," "do you believe that "this our God,is the. only . true God?" They all replied: "Web~lieve.'". His teiiching was a lesson thatentered the soul by various sonses~ .The eyes'were cau.gbt by the ,ver~ fervor and, enthusiasm of the Santo Padre, th~ ears by the holy ~s'ong~, the.unariimou~resp6nse~ andthe clear repetition¯ of the formulae. India'ns for centuries were singing their Puranas. Xavier disc0ve.red ihat singin'g was"the thi~ng for the people of.the- East. In Goa, the custom introduced by Xavier was to be followed byhis'successors. In~ 1578 Father Francis Pasio ,wrote that he ha~l witnessed childreri singing the Christian doctrine" "in a bright and devout melody.'[ They sang it both in Portuguese and- Konkani. F~ther Barzaeus, who followed Xavier's method, closely, ¯wrote the following: "Children go about the street singing the Christian doc-trine: even the Moors go through ~he streets, singing the doctrine heard from ihe boys: in the name'of the Father, of the Son, and of the Holy Ghost." Xavier himself gives testimony to what hap-pened in T~ernate: "It is.a reason to give thanks to Our Lord for the fruits which God obtained by imprintii~g in the hearts of His. crea-tures: canticles of His praise and honor, in a people recently converted¯ to His faith. It is customary'in Maluco, to Hear the boys in-the squares, the women and the girls day'and night in their houses, the workmen in the fields, the fishermen on the sea,. singing not~friv- Olous songs, but holy canticles as the Credo, Pater Noster, Ave Maria, ¯ the commandments, works'of mercy, and, the general confesSion.and . many other prayers." Xavier's class was a kind of drama where everybody~had to play his part.~ 'Raising the bandsor, extending' them, placing /hem on the breast-whilst s'aying "I believe," looking up to heaven . "these simple gestures k.ept the people active and intere,sted in. the class.~ ¯ ,- . 286 gi?acei''~ Fiai~15 i~ a gift of God~ih~r~fore it' is "tO' be bbt~ined b~ " prayer. CateChism~ class for Xavier ~vas,; d~i!(f0~,afi'~ exerciSe~:{~f prayer.~ Fie b~gan i~ with pr~yer, mingled it .w!thPr~er, and 'e~' .it With 'p~ayer.~ BefOre explaining a'comm~fidhaent, Xavier and :,audience a~ked Our:.Ladyfor.th~. grace, of unders(ahding. A~ the e6d . of hi~ explanation' 'thcy'~k.ed pard0n~' for pa~t faults 'agai~ist ti~ cbmmand,m~ent expl~'ifl'ed~' The cla~s "erid¢'d witfiI' prayer: "Let ia's sa~r ~even Paters an, d sev.en Ayes in honour of th~ Holy° Ghost that may help us, :to believe"fi~mly'wha~the holy¯ Catholic~ f~aith teaches fis." Somebody may object dsat" ~0rnmon :pr~yers."e~isily be.come mere ga.bbling. Xavier fg.restalled "the d~hger by alterh~iting' coin-moil and private., praye.r. "~The Paie~ and Ave'shduld be recited by everybody silently;)" He wanted to accustoin ::tl~em to personal, ,p, rayer. ¯ ¯ ¯ " ~. ¯ Lay-apostles . Xavier had expected hel~ from Et~rop~. ~et he realized their, even so, Parava laymen were indispen.sable.for the conversion and training of the .Paravas. He. thus. forestalled.6Ur pre~ent-da)i lay-apostolate in'.his Organization of the catechists." .In ,the v!llages he ~ Visite,d, l~e"left a copy of his Tamil catechi'sm' and-~ommisSioned a Christian,¯ the kanakapi'llei,, 'to instruct the people, The kan~akapiliei was~.0rdinarily.the-headmari of the village. :.:Xa~,ier wanted to ap, proach the :masses through th~ 'leaders., .~ ' ~ ,' . '" The kanakapillbi¯ (cat~chist~s) producedwonderful fruits. The~ represented the Father "in.his absence, report, ed_ abuses, inquired about impediments .for marriage, proclaimed the banns. "Father Francis in-stituted the .order of kanakapillei whith exists o°h this coast and" i~ has contributed so ~m'uch to the g'lory, of God and:the good of souls: He taught them the form or the rite of baptisin, hi enjoined on them to baptize~n case of necessity, to provide for urgen~ 'needs. Even today, they take care of the" Church, they are l~ke sacristans; they baptize without ~eremonieS, when it.is iargent; .they teach Christian doctririe ~twice a day, to the boys in the. morning and to the gi~lsfin~ the eve= ning, in Latin and in the language of (he 'counf~y"-; thus wrote Teixeira, one df the first historians df .Xavier: Of c0urs.e, the Para-v ¯as did not¯ under.sta~id.Latinbu, t' w l S" a"t ',. X" awer wished wasto accu's-tom them little,by little to tak~ean active'part in thelff~rgy.' The , 2:87 A.- PEREIRA. ~ " . Rt-~ie~ for Religi'ods organization of the kanakal~illei produced wonderful fruit even cdn-turies later. Father;Pi.er, re Martin wrote in 1700:~ "On,e of the things ~at. con~t.ri.bute ,too.st. t.o .make this Christianity so remarkable among others is the.diligence with which the small,est children areo,taught Chrfftian doctrine. This ho'l~y~ustpm has been kept inviolably the times of St. FranCis Xavier. He. was ,convince'd that the faitfi .would strik~ ~oots in the heaits Of' the inhabitants, if from a tender age. ~. h e y . were well" "i n"structed. " The k~n,akapille~! s.aved the faith among the P.aiav~as during the.time of the. pei'secution and in the ab-sence of pri.e.sts. ~. . . The support of the catechists v~as. one Of the great preoccupa-tions of Xavier. He.wrote to Father Mansilhas to obtain help from the giceioy.ThePa,ravas were.paying 400 gold pardaos "for the, slippers of the Queen of Portugal.r'. Xavier wrote to her to relin-. quish the "slipper money", for the benefit of the catechis.ts, remarking jocosely that the best slippers would be the children saved with that money. These would carry her to heaven. Another origin~al ~trait bf Xavier's method is.his h~bit of associ- - ating to his work Goan, Tamilian, .Travancorian, and Malsyan children. First of all:he believed in "the power of their interces-sion." He himself prayed to the children who died after he. had baptized them. He insisted with Father Mansilhas to make the chil-dren pray for .his intentions. Then he.made them share in his active apostolgte. He taugh~ them the prayers that. they, in their turn, might teachthem at home. "For a month I taught' them the prayers, enjoining on the boys to teach what'they-bad learnt in the school to their parents and to all the members of.the house and.neighbours." The children took to it with enthusiasm. They taught ,the prayers-in a pleasant way, for they "sang them," .They prgv~d their zeal in other ways. "They reprehend their parents,: when.they see tfiem practi~ing idol.arty . they come to inform me when such things are 'done . They burn the idols to. ashes." They. were bold enough to challenge the pagans: "they fight with the paga.ns"., and. Barzaeus wrote: "The.boys dis-cuss with the Moors and tell them that the~ cannot be saved, with-out baptism." . . , Xavier shared with the children even the power of. ~iracles. People called on him right and left. It.was.impossible for him to attend, to all: "So many., came to, cal_l me to their .houses to say some .prayers over.the, sick: ~.r .- and since it was not in_ my power~ to deny ¯288 November, 1952 XAV-IER THE CATECHIST such a holy'request. I halve settled the ma~tter in. a Way to.satisfy. all: I have brdered the boys who know .the p~ayers t6' go to the homes' 0f.'the sick and to gather all tl~e nhembers ~of the" hoi~se find tl~e neighbors: a~d to "say together the Credo ovdr and. over.again, telling the sick man to have faith, that he may be cured; and then ~he o~her' prayers. ThuS,,by'the. faith of the,members~of the house of the neighbors, and. o~ the si~k th~mselve,s, God Our" Lord g~anted many favours to the sick, rest6rin~ to them corporal andspiritual 'health. God has ihown great mercy to the ailing: He ~alied them tlJrough sickness, and as it were by forc~ He brought them to the faith." Adaptation 0 A last trait of Xavier's method, is his care to adapt himself to the people ofdifferent'temperam.ents and places. For Goa and t.h.e other Portuguese fo~ts he made himself a catechist a preacher, and a theo-logian. , For these places he requeste.d theolog!ans an.d.preachers." For the Paravas he made l~imself a goqd catechist:' .No need of much learning here: "The persons who hav'e no talent for preaching and confessions., would do much service in these parts'to the infi-dels if they had the corporal and spiritual force~, because there is no need of letters . let them be fit for many corporal works." Among the Japanese, Xavier became both'h ~atechist and 'a. savant. From the very beginning he spent time ahd ene'rgy to trans-late his more developed work, A Declaracao "da Fd, into.Japanese~=He wanted learned meii for Japa, n. ~ But Xavier pra~tlsed "adaptation" above all in his moral approach to the.pedple he had to deal with. T-he Indians easily over-look any imperfection in a priest except impatience. A priest, accord-ing to the Indian mentality, shouldbe a mirr6r of God's serenity. People came to'Xavier at odd hours ~ind children left him no'respite even f6r meals: yet. he never showed the slightest impatience: "When I reached the plac~ the children did not allow ine either to say mY office, or eat, or rest before I taught them some prayers," He wrote to Father Mansilhas: "Pray God to give you much patidnce ;to deal with this'pebple"; and in another letter: '.'L- ea~rn to bear their weak-nesses with patience, reflecting that if they are not good' now, they will be so some day." "I entreat you very much never, on an~r ac-count, to lose your temper with these troublesome people: and When ~ou have much.work and cannot satisfy alL .console yourself by. doing what you can. ~lways'bear with these, pe'6ple ~ith great 289" patience; but. if in:.som'e ¯case. kindness' doe~" not succeed., then~practlse that work'of mercy which"says,'tl-iou wilt chastise himwho'deserv~s to be chastised/" And to Fatl~er Barzaeus he wr0t~:."With this people of ,India',' much is.accomplished by exhortation,~ and nothing by force." ~ ¯ ' Xavier knew that mutUhl love .between the catechist and the pupils makes'his tea'c.hing m6re acceptable. He wrote'.to his c0m-panions bn the Fishery Coast: "Try. with all your might to make y6urself loved by'this people because if you are loved by them, you willpiod~ce much more fruit than if yoh are~ disliked by them. Again, I recommend you to take pains to make yourself loved by the people." It is worth noting ~he stress the saint lays ',not so much ¯ on' themis~sic~nary iovingth~ people but on the j~e6ple loving the" miss!ona,ry.~' People's love for the missionary will be an index of his lpve and devotiori to t~em. Love made up for . Xavier's d~fi-, ciencies, in the l~nguage, for example. It was one of the factors that made of him "ari incomparable catechist." A NEW INDULGENCED ASPIRATION By reason of special faculties granted to it by Our Holy Father, Pope Plus XII. ¯ the Sacred Penitentiary grants to all the faithful who have pidusly'recited th.e invo-cation, "Lord,° teach us to pray/,'" the following indulgences:' (1) a partial¯ indul' genre of three hundred~ ¯ days; (2) .a, plenar~ indulgence,¯ under the usual conditions, tb be gaine~l once a ~nth, if~this inyocation has been piously recited daily through-out ah entire month (April 30,. 195T, Acta Ap. 8edis,~1952, p. 389).' " Our readers will dovcell to'r~meml~er that Canon 928, § 2 states that "unles~ the contrary is expressly indicated, a partial indulgence may be gained a numbdr of times ada, y as, of~en-as the good work is repe~ted." Since the decree of the S:Peni-t. e, ntiary, contains no limiting clause, the partial indulgence of 30"0 days may be gained a.s~ often as the invoc.ation given above is repeated with a contrite, heart. ANTHONY., ~, PEREIRA. ," . ,was.,.°rdained. . a priest on November,, 11 of., the present, . year at.S't" Mary's theologate., Kurs.eong. India:~he is a':Goan.a.nd~ belongs to. the Mission of Goa. ~. A. HERBST is'bn the faculty of St. Mary's College. St. Marys, Kansas. AD~}C'i.~'~,"IS,"G~'I~.ALD KEL, L~.' a~i JEROME BREUNIG~'are members o~'the edi,," tbriai'.board of the"REV[E~" FO~. RELIGIOUS.~ ~ ~'; ~ ~" 290 The Commumon 0t: Sa'int s BELIEVE in the Holy Ghos~ the,.holy'Catholic Church. the Communion of Saints.'" Holy'Mo.ther .Church must think this doctrineof the Communion of Saints very important, and must want her children to bear it clearly in mind, and ~o'think.o.f i~ very ofte.n, since it appears so explicitly.in" the short profe~ion of faith we call the Apostles' Creed. The Church does because. Christ. ,. did., H~ came to found a kingdom to, which, all do Or can belong, the just find the unjust and the poor. and the unfortunate,.'~nd in which the little ones are the favorites. The. angels belong, too, and " r~joic'e when even,one sinful brother does penance. In the perfect prayer we pray as the members bf a family: our Father, give us, for-give us, l'ehd us not into temptation. " St.'Peter s~ys: "'You are a .chosen generation, a kingly priesthood, a ,holy nation, a purchase.d people . (you) are now the people bf God" ('I Peter 2:9-10). St.'Paul says: "You are all the children of God" (Gal. 3, 26). And St. 3ohn: "That which we have seen and heard, we declare unto you, that you also may have fellowship with us, and our fellowship may be with the Father, and with his Son desus. Christ" (I dohn I,. 3). ' "T'he Communion of saints is ~he spiritual solidarity ~vht~h binds together the faith.f, ul on earth, the souls in purgatory, and the saints in heaven.,.The participants, in that solidarity are called saints'by reason of their destination and of their partaking of the fruits of the redemption." (Catholic Encgclopedia, s.v.) The church triumphant in heaven, su~ering in purgatory, fighting on earth, constitute one church, .one society, 6he- family. The chfirch triumphant, suffering, fighting are as three orders'of the same society, three battle-lines of the same army, three branches of the same vine, three limbs of the same mighty ~ree. Christ communkates Hi~ merits to each irfdividual and there is in turn a mutual interchange of °good ottices between each "saint." "The Corn .m.union of Saims compr, ises, and is made fruitful, by, three great vital,.movements. A.stream of, ardent love flows from the Chu,ch;.Triumpha, nt to the members of Christ on earth, and thence returns, i.n,.c.9~ntless rushing brooks to the" blessed in heaven. A similar tratiic of lo~e takes place l~etween 291 t C. A~ HERBST, , ~ Review'for Religious the members of the,Church Stlffering and the Churchl Militant. And thirdly that same communion operates between the several ~members of. the Church Militant, producing those fruitful,!centres of life whereby th~ earthly fellowship is continually renewed.',~ '(Karl Adam, Tb~ Spirit of Catholicism, 115.) We on earth belong to the church militant. ~re must fight. We. are soldiers. We are sealed to this by ,the sacrament of confirmation ".through whithwe receive the Holy. Ghost to make us strong and perfect Christians and soldiers of Jesus Christ." In th~ ceremonies of the administration of this. sacrament the bishop gives us a slight blow on the cheek to remind us that we must be ready to suffer any-thing, even death, for the sake of Christ. Even a little child is a soldier in.the church on earth. We are soldiers in the church mili-tant, but soldiers without guile, without., malice, weak even, and foolish like God, "for the foolishness of God is wiser than men; and the weakness 6f God, is stronger than men~" (I Cor. 1 ~25). We, are invincibly armed With the eight-fold blessing of the beatitudes: poor. in spirit, meek, clean of heart, merciful; we mournl hunger and .thirst after justice, are peacemakers, suffer per, secution for justice' sake. , We fight with spiritual weapons, especially with prayer. -We .pray for one another here on ~arth. "Give us this day .our .daily bread, and forgive us ou_r trespasses as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. Amen.". We pray for one another that we may save our souls, for our father and mother and those dear to us, and for a sick friend. ask for favors and for .the conversion of sinners. We pray at Mass and ¯ offer it "for all those present and for allfaithful Christihns," for the holy father and the .bishop by name, and pause to make a special prayer'for the., living. It would be but belaboring the obviousto dwell at length on the intercession of the "saints" here on earth for one another and on the wonderful fruits that.comer from their, good offices in behalf of one another. T.he church' suffering ~s in purgatory, where the souls of, ~he just not yet fully ptlrified are cleansed. Nothing defiled can ~nter heaven. We cai~ help them. The Council of Trent teaches that "there .is a purgatory and that the souls detained .there are: helped by the suffrag,es of the faithful and most of all by the acceptable sacrifice Of the altar" (Decretum de purgatorio). So we follow them with our prayegs. We are still bound to them by the bond of love, by the bond of Christian charity, which is the blood-stream that vivifies 292 November, 1"952, THE COMMUNION O~ SAINTS the communion of ¯saints. Even death cannot break-that bond. "Love is stronger than death." "Charity never falleth away: whether pr6phecies shall be made void, or tongues shall cease, or knowledge shall be destroyed" (I Cot.' 13:8). "Charity which' is the.bond uniting the members of the Church.extends no~.0nly~to the living but also to the dead who die in chari~y. For charity, which is the life of the soul, even as the soul is the life of the body. does not cease." (S. Thom., Suppl.,,q. 71, a. 2.) "It is the'refore a hply and wholesome tl'iought to pray for the dead, othat they may be 16os'ed from their sins" (II Mach. 12:46). This has always been the mind of holy. l~other Church for all .her children, an~ today, as for alm6st two thousand years, ther~ fails f~rom the lips of countless millions the plea! "Eternal rest grant unt~ them, O Lord. and let perpetual light shine Upon them. May they. rest in peace. Amen." The poor souls can pray. of course. In fact. they have nothing else to do but be occup.ied with holy thoughts and desires. ""They thank, they sing the mercies of the Saviour. but always, with a back-. ward-looking towards past, sins. They petition,.but for others, and for themselves only that others may be inspired' by God to pray for them." " (3ugie, Purgatorg, 660 Gratitude would seem to demand that they pray for their benefactors. They are truly poor souls because they can do.little to help themselves and because they must suffer so much, but they g'do not forget, us, and:they will render us good for good. Not c6ntentmerely to. receive, they give. They give that which, the most miserable can .al~ays give. ~They give pra~/er.'" (Ibid., 72.) And since charity must be, mutual in the communion of saints as.elsewhere and the blessed interced~ for the souls in put-, gatory, these "repay the good offices of Heaven by ceaseless prais.e." Many think that ,Jesus and Mary and the saints and angel~ visit purgatory. After all, it is the vestibule of heaven. The guardian angels it seems, are especially at home there. St. Mary Magdalene de Pazzi and St. Margaret Mary saw them there. Cardina! Newman pictures one bidding adieu to a soul there. - "Farewell, but not for ever! brother dear, Be brave and patient on thy bed of sorrow; S~wiftly shall pass the night of trial here, ' And I will come and.w~ke thee on the morrow." (Dream of Gerontius., 899-902). ~ith th'e m6rrow comes the dawn of eternal day. The, chur~fi .293 C. A. HERBST Review for Religi~u~ ,shffering passes into the church triumphant. God's children, mili-tant on earth, suffering in purgatory, ¯have c6me home to heaven. The Council of Trent commands that Catholics be taught that "the saints reigning with Christ ,offer their prayers to God for men, and that it is good and useful earnestl~r to invoke them: that their'prayers and powerful aid be sought to~ obtain benefits from God through His Sbn Jesus Christ Our Lord, Who alone is our Redeemer and our Saviour." (Decretum de invocatione Sanctorum.). The many saints assigned by the Church to ~ach day of the year to intercede for fis indicates how fictiv'ely we should be in communion with them. Each of us has his patron saint. ~ We pray to'them and to Mary, the queen of all the saint~, and to our guardian angels. And they pray for us. "And the smoke of the incense of the prayers of the saints ascended , up before Go.d from the hand of the angel" (Apoc. 8:4). How many graces and favors and miracles even they have obtained for u§ we shall never know till we meet them face to face. It is probable, too, ~hat the blessed can efficaciously intercede~for the souls in purga-tory. The elect might very well owe a'debt of gratitude to a sofil in purgatory for some service rendered on earth. And a patron~saint to whom we had great devotion on earth will hardly abandoh us when " We get to purgatory. The communion of saints is a most consoling doctrine. It takes the sting from death, that most~ final and dev~astating ~of events. 'Holy Mother Church insists that on .the day of a holy. person's death we are "celebratin'g ?/is birthday" into heaven, l~ather, mother, brother, sister 'are born ifito eternal life. They hive simply gone'. home. That is what they were" born for. They have left the lowest degreeof the Church, the church militant, and have entered a higher, the church suffering, where they are confirmed in grace and'charity, where eternal life is infallibly.insured to them, and where there is also great joy. Soon the3~ will pass gloriously into the church tri-umphant. We have not lost them but gained them. They are waiting for us there. They ar~ watching over us, praying for us. They love us more now than they ever could on earth; We\are dearer to them now than ever; they can help us far more now. When we pass. into the church suffering their ~rayers will not ceas~ until we come home with them. That will be a wonderful reunion. We shall'never be ¯ separated again. "'Commu6ion of S.aints--what a glad and blessed light illumines it!' It is the hidden treasure, the secret joy of the Catholic.' When 294 November, 1952 THE COMMUNI~)N OF SAINTS he thinks on the Communion of Saints his heart is enlarged. He pass?s out of the solitariness of here and of there, of ye.sterday tomorrow, of I and thou, and he is enfolded in an unspeakably intimate communion of spirit and of life, far. surpassing his n~eds and dearest wishes, with'all those great.ones whom the grace of God hasforged from the refractory stuff bf our humanity and raised' to His height, to participation in His being. Here are no limitations of space and time. Froth out of the remote ages of the past, from civi- .lizations and countries of which the memory is now only faintly echoed in legend, the saints pass into his presence, and call him ~brother, and enfold him with their love. The Catholic is never alone." (Karl Adam, The Spirit of Catholicism, 139, 140.) FOR THE SOCIAL APOSTOLATE Catholics Speak on Race Relations, by Rev. Danid M. Cantwell, is a valuable handbook of quotations on interracial justice and charity. 64 pages, with a good index to the qd~tations, Price: 25 cents each for orders of less than fifty; gener-ous reductions for larger orders. Order from: Fides Publishers, 21 W. Superior, Chi.cago 10, Illinois. Social Thought of the American Hierarchy, b~y Wilfrid Parsons, S.d., is a con-cise, easy-to-read, 24-page summary'of the social teaching of our American Bish-ops. It outlines their constructive teaching on such things as unions, industry councils, rent, human relations, .public morality, divorce, censorship, and family life. Price: 25 cents each; graduated reductions for orders of more than five. Order from: Social O~rder, 3655 West Pine'Boulevard, St. Louis 8, Missouri. S'ocial Order, the recent!y-founded publication of the Institute of Socia~ Order, now' announces special rates for two- and three-year subscriptions.- It is pubiished monthly, except duly and August, and it is 6f invaluable assistance to all.who are engaged in, or otherwise interested in, the social apostolate. "Price: $4.00, one year; $6.00, two years: and $7.50, three years. Order from:.Social Order, 3655 West Pine Boulevard, St. Louis 8, MiSsouri. BOOKS~FOR NOTHINg? We have been asked about a new "crusade," the purpose of which is to stock tee community libraries with new books--~-" for almost nothing. The scheme is too complicated to describe in detail, but it seems to come to' this: you send out one new book, add your name to, a circulating list, and eventually you will get 256 new books. The ide.a seems to be that ever~tone who~ sends out the~ one. new~ book will get 256 in return. We'are not versed in the higher forms of mathematics, but according to our simple arithmetic, this adds up-~o magic. 295 .No!:es on.Race Relat:ions Gerald Kelly, S.J. =~'HE Most Reverend Astone-Chich.ester, S.J., Vicar Apostolic of ~' Salisbury, in Southern Rhodesia,~presents an excellent analysis 0 of the "Problem of Race Relations" and its proper solution, in The South" African Ctergg Reoiew, for ~:ebruary, August, and No: vember, 1951. For the future of Africa, and indeed for the whole world, he s~¢s, there must be a solution to the race problem which is just to everyone. ~ InAfrica, the problem is intiniatel~, associated with its tremen-dous resources which are so badly needed by the rest of the world. To develop these resources native labor must be used. This calls for. bettering the health conditions of the native populations, .and this cannot be done without education. Education in turn leads to de-mands for better economic .position, and this. will call for a better political standing. If the political standing is not given, the result will be discontent and strife. In his various articles Bishop Chichester develops the points men- .tioned above; I~hen he outlines first a false, then a true, solution ~to the race. problem. The false s91ution'is one that does not recognize the intrinsic value of the non-European as a true human .b.eing; that sub, sfitutes the utilitarian 1~rinlip.le of. "enlightened self-interest" for the rational and Christian principle of mutual sympathy and respect; and that uses religion, as a mere tool for conveniently settling human problems. The third article outlines the prindples on which the true solu-tion mus['be based. For the most part. these principlds are but a re-statement of basic human rights and duties;, but the last. principle is somewhat unusualand might be .a subject of meditation for ~11 of "It is through God's providence that diverse races and varieties human beings come into this world, each of them intended tO add its peculi~ir goodness to the w0rld. T.herefore we ought,_ as a duty to God, to look at-the good qualitie.s in others and tq.praise them, the more partic, ularly as'~they are different from our own)' Bishop Chichester then~ ~oes on to show that Euiope~ns and ¯ non-E~ropeaia~ in. Africa are interdependent: first, materiallyl because 296 " - ~' NOTES ON RACE RELATIONS the European need~,the~.African labor and the African ne~ds "the ~ European's knowledge, of technique and. his m.achiner)i: and also spirituall'y. "The Afri,can," he iays, '.'needs the integrity, .self-control, sense of responsibility which is the'i~heritance of a sound 'Eurgpean tradition. But the European needstheAfrican, and can learn cheerfulness, p'atience ,and humility from him." Toward the end of his third article, the Bishop returns to the question of "racial superiority"--the false attitude on which no satisfactory sdlution Of race problems can be based. No matter how . seemingly affable or even generous the white man is, he will never ' solve the race problem unless he tre~ats the non-white With ge'nuin~ respect, a respect built on the consciousness o~ personal dignity. This ds aptly brought out by the following words of a Nigerian African: ¯ "Some Europeans wonder why: the hitherto ignorant African w~6m thdy. have bedn kind enough t9 educate soon takes up ,a hostile. attitude towards them. It is not due to ingratitude; it is not due to failure to'~ealize wh~t difference for thd bdtter his contact With the European has made for him. In many cases it is the reiult of wounded bon0r. This may be a personal opinion; but a close exam, ination Will reveal that it lies.beneath many racial prbblems today." Another s~atethent on Race Relations, issued by all the Arch-bishops and Bishops of South Africa, is published in The Catholic Mind, September, 1952, pp~ 572-76. The entire statement is well worth, reading. .The point that impressed me as~ most interesting in. 'tills statement is. the Bishops' realistic facing .of.t,laeir problem by dis-tinguishing between essential human "rights, and what they ca!! secondary rights. The first category includes:' "the right-to life, ~'dignity, sustenance, worshil3, to the integrity~ use and normal devel-opment of ¯faculties, to ~vork and the frt~it of work, to private owner-ship Of property, to sojourn and' movemen'f, to marriage and the procreation and education of childrdn,:'t0 assoCiation with one's.fel-low- men." The Bishops insist that no one should be deprived of th~ ,exercise of these rights:" . By secondary rights the statement means such things as partici-pation in political and social life. Non-Europeans who are fitted for such participatioh are entitled to it. But the Bishops admit that large numbers of the non-Europeans are not yet sufficiently developed for-this~ kind 6f equality, arid the duty of the Europeans in this case is to help t15em in thi~ cultural development. What do our own Bishops say about tl~e race problem? One GERALD.KELLY . . . ~ Review [or Religious .who is interested in the answer to this question will do well t~con, suit Catholics Speak on Race¯ Relations, by Father Daniel M. Cant-well. In this little 'booklet of ~xce~dingly quotable quotations Father Cantwell has sixty-t';vo statements by Popes and various members of the 'hierarchy. Thirty-seven of these are made¯ by our own hierarchy. Representative of the latter are such brief pointed remarks as these: "Among the saints there is no distinction of race or color" (Car-dinal Stritch) ; ".The race of which it is our duty to be conscious is the entire human race" (Archbishop Cushing); "Is it not Catholic doctrine that when a brother is excluded,¯ re-jected, segregated, it is Christ Who is insulted and humiliated?" (Archbishop Lucey) ; "I doubt very much whether in the field of jbb discrimination we can educate unless we also legislate" (Bishop Haas on FEPC) ; and '-'Jim Crowism in the Mystical Body of Christ is a disgraceful anomaly" (Bishop Shiel). Father Cantwell's booklet is not limited to episcopal statements; it also contains apt quotations from priests, Sisters, laymen, Catholic papers, and°so forth. It is divided into four parts. The first part concerns the fundamental truths of the unity and equality among men. The second refers to human rights: life, work, living family wage, economic freedom, ~education~ housing, neighborhood peace, esteem and honor, marriage, and ~ or~hip of God. The third part concerns various viola.tions bf. these basic rights; ;ind the fourth part deals with positive ways of promoting interracial justice. It is a very valuable booklet, a. re~al "must" for all who are interested in the great cause Of interracial justice and amity. For details about¯ the price, see page 295 qn'thi~ number of' the Revietv. Foremos.t.amQng the race problems in the United States is the so-called Negro problem. On this problem, the annual statement of our hierarchy, issued November 1 i, 1943, contains the .following directive: "In the Providence of God there are among us millionsof fell~w citizens of the Negro race. We owe to these fellow citizens, who have contributed so largely to the development of our country, and for whose welfare history imposes on us a ¯special Obligation of jus-tice, to see. that~ they have in fact the rights which are given them in 298 November, 1952 N~)TES ON RACE RELATIONS our Constitution. This means not only political' equality, but also fair economic and educational opportunities,.a just share', in public welfare projec'ts, good housing without exploitation, and a full chance for the social development of theirrace." (Cf. Huber, Our Bishops Speak, p. 118.) Social Order, .for February, 1952, contains an analysis if a re-port on family incomes for the year 1949. It is interesting to read some of the items of this report in the light of the Bishops' statem+nt lust°quoted. For inst~ince, 10.4 per cent ofth~ white families had incomes under $1,000:~ whereas 30.9 per cent of the non-white fami-lies were in this bracket. 13'.7 percent of the white families' .incomes were between $1,000 aiad $1,999: whereas 28.6 per cent.of the non- . white families fell within these limits. "For incomes from $2,000 to1 $2,999, there were 20.5 per cent of the white families, and 22.1 per cent of the nbn-white. Finally, as regards incomes exceeding $3,000 (the or~lgt bracket, incidentally, which includes income thai would correspond with Catholic teaching on the family living wage), 55.4 pqr cent of the white families attained this level, as against 18.4 per cent of the non-white families. Pessimistic though these comparative statistics are from the l~oint of view of interracial j~ustice, the economic picture is not entirely Without brightness, at least asregards Negro employment. "Fortune, for July, 1952, has an article entitled "Negro Employment: A Progress Report," b.y John A. Davis, which shows' that ~luring the last decade the Negroes in our country have made coiasiderable gains in employment. But these gains, says l~Ir. Davis, "were possible only through FEPC. They cannot continue without further legis-lation." This agrees with the opinion of Bishop Haas, previously quoted in these notes. All of us, no doubt, would prefer some kind of voluntary program of fair employment practices. We would prefer "education" to "legislation"--but actual facts show that it is not a sirhple matter of "either-or"; we need both'the education and the legislation. Mr. Davis's report shows that legislation has ac-tually produced good results where a plan of Voluntary action was ineffective. A'ccording to him, the recent gains in Negro employ-ment are largely attributable to the fact tha't in eleven states and twenty-two .cities, embracing sixty million people, business is now operating under some kind of Fair Emp19Yment Practice laws. In'"The Church Segregated" (The Priest, July, 1952), 2ohn Richards sees the segregation policy as practiced within th~ Church 299 GERALD K~LLY ,~" through the eyes of a Catholic Negro f~riend. This friend refuses to contribute to a drive for'a .new "colored'.' cburch'because be says he,' does not approve of segregated churches. He resents the fact t~at som~.Cat.holic schools willingly take Protestant white pupils, but exclud~ col6red' Catholic children. He believes that state laws requiring segregated education do not apply, to Catholic schools; 'and even if they did apply the Church should be the first.to Oppose such laws. He is ~distressed when priests join the Knigh~ts of Columbus, because he says that in his locality the Knights of Columbus is.a lily, White organiza'tion: an~ if "the Negro parishioners are not good enough for the local council, then the local council is not good enough for the pastor of these parishioners." Also, he sees no'valid reason for referring to the segregated colored parishas the Negro mis~ sion; nor any~more reason for efitering "Negro""in the Baptisma! ¯ register than there is for noting "black hair." , "Theqntegration of Negroes in Catholic parishes, in the South would drive lukewarm Catholics away from the Church." This rationalization leavesdohn'Richards' friend cold---oi', to shift the figure of 0speech, it makes him hot. The Church's insistence on ~the. di;cine" law regarding birth control_ and divorce drives lukewarm Catholics away; too but the doct~:ine is not watered down nor the practice of virtue mitigated for their sakes. Why should :the .policy be different regarding the inherent injustice of the segregation policy? To all the friend'~ omplaints, I say "Amen." At its best racial segre'gatio.n isan ugly thing: practiced in any' specifically Catholic institution it is at its worst. And this brings me back to Father Cantwell s little booklet, tothe following quotation from a pastorai letter'of Bishop Vincent Waters, of Raleigh,,N~C.': : " "To believe ~hat one race or nation.is superior to another in the Churcl~, or before God, is heresy and should be condemned. ~'"Equal ,rights are.accorded, .therefdre, 'to,every race and every " nationality in afiy Catholic churc~h, and within the church building itself eyeryone is given ~he privilege to sit or kneel wherever he de-sireS, and to approach the Sacraments Without any regard to race or. ~ nationality. ; . "Pastor~ are responsible for the observance of this practice." TEN-YEAR INDEX More cbpies 9f the Ten Year Index of the REVIEW FOR RELIGIOUS (1947.- l~95.!)~oare still available at one dollar per copy. Kindly enclose payment with the oider from REVIEW FOR RELIGIOUS, S12 Mary's College, St. Marys, Kansas. ° 300 qo,ooo Francs "or Lire Adam C. Ellis, S.~I. AS SUPREME ~ administrator' and steward of. all church prop-erty (canon. 1518) the Roman Pontiff has the duty of regu-lating the' administration of all prop~erty owned by moral persons in the Church (dioceses, parishes, religious houses, and the !ike). ,Just as the state regulates the, civil corporations which it brings into existence and safeguards their financial'transactions, so the Code of ~Canon Law contains many prescriptions regarding the property of moral.persons in the Church. One of the most important of.these.is~the limitation put upon such moral persons with"regard to the alienation of property and the incurring of debts. Law of the Code Canon 1532 lays down a general law for all moral .persons in the Church, limiting their power to alienate property'to the sum of 30,000 life or francs, and canon 1538 extends this limitation to the incurring of debts: canon 534.applies both .these" general laws to religious moral persons (institutes, provinces,, hofises) .and protects it With other detailed requirements: These canons requir.e the permis' sign of the Holy See in order to alienate property or to borrow mon.ey when the sum involved excdeds 30,000 francs or 1ire. When the Code of Canon Law was published in 1917, canon~st~ almost unanimously interpreted "'30,000 francs or life" according to the gold standard which then prevailed in Europe. As far back as 1865, Belgium, France, Italy, and Switzerland had established the Latin Monetary Union in which it was agreed that all four coun-tries" were to issue coins of equal foim. weighf, and value (gold con-tent) to be equally usable in all four countries. According to thi~ gold standard, fran.cs: whether Belgian~ French, or Swiss were truly equal both among themselves and to the Italian lir~ Hence the com-mon reference througho.ut the canons of the Code to "francs o? 1ire." Most.of the couniries of Europe followed the standard of the Latin Monetary Union in ,oract~'ce. Some had coins of the same value as the franc or lira, others of equivalent value. Thus in 1917 ;the- 301 ADAM C, ELLIS i~et~iew for Religion,. ~0,000 francs or life of the cknons regarding alienation or ~he in-curring of debts were evaInated as follows: 30,000 Belgian francs French francs STcciss francs Italian fire Spanish pesetas Bulg.arian leva Greek drachmas Serbian din~rs 24;000 English shillings (1,200 pounds) 24,000 German marks 27,000 Au~strian crowns 6,000 U.S. dollars 6,000 Canadian dollars While all the coin-s listed in the first column above had an actual gold value Of $.193, forpractical purposes they were e~caluated at'5 to the dollar, and thhs the sum of $6,000 was arrived at for the united States and Canada. The EngliSh shilling and the German mark were evaluated at 4 to the dollar. The,Roman Curia never formally declared that "30,000 francs Or life" were to :be taken as gold francs or life. Nevertheless, in practice, the Sacred Congregations of Religious, for the Propagation of the Faith, and of the Eastern Church, and the Sacred Consistorial Congregation permitted their clients to interpret these sums on the basis of gold, and f0r the United States and Canada it wasc6m-monly held that one did not need to get the permission of the. H01y See for an Jalienation or for a loan unless the sum involved exceeded $6,000 in gold. : Two world wars within a period of twenty-five years disrupted the moneta_ry systems of the nations of the world. In our own country, on January 31; 1934, the 'American gold dollar was devaluated from 100 cents to .5906 cents. Hence a 100 cent gold dollar was worth $1.692 of the present 59 cent dollars. As a mat-ter of ~act, all. gold currency had to be turned over to'the U.S. gov-ernment, and. no 59 cent dollars were ever coined. However, at that time,,it was estimated that henceforth the 30,000 lire or fra.ncs of theCode corresponded to !0,000 of the 59 cent dollars, and that one needed permission from the Holy See for aliena.tions and loans only When the transaction exceeded 10,000 present day. dollars. In Europe, especially in Latin countries,¯ currency 10st its prewar ~alue and i~ was difficult to determine jus~t what the equivalent bf the 30.2 November, ~1952 :' 10,000 GOLD FRANCS OR LIRE" .30:000 francs, or'fire was in th~ paper money .of the day. ~s a result' some persons went to the. extreme of never asking the permis-sion Of the Holy See. for alienations and loans. To remedy the' situ-ation, at least for the religious of Italy, the Sacred Congregation of Religious recently required that PermiSsion had to be" obtained for alienations and loans whenever the'amount in~,olved exceeded one million fire. - - The New Decree Finally, to provide a general re.medy for the situation, the Sac~d Consistorial Congregation issued the following decree on July 113, 1951: Since~he'change~in value o-~ "both metal and paper mon'ey has created particular'di~culties in certain place~ regarding the applica-tion of the pre.scription of canons 534, .§ I and 1532, § I, 2° of the Code of Cadon Law,. the Holy See has been requested "tO. establish'a suitable norm. Wherefore, having considered" the matter carefulhj, His .Holiness, Plus XII by Divine Providencb Pope, has kindly v6uchsafed to ¯ determine by this Decree of the Sacred Consistorial C~ngregation that, as long a~ present conditions last and subject to. the will of the Holy See, recourse must be had to the same Apostolic See whenever {here is question of a sum of money which exceeds ten thousand gold francs or life. There can be no doubt about the" fact that, for. the present least, the Holy See has taken the gold st~ndard"as~a norm 'for.the amount of money rcqui~ing the consent of the Holy See for aliena'- tion of church property and for tile incurring of debts. Our present problem is to translate."10,000 gold francs or. lire" into. modern paper currency. The most obvious way would be to take $2000 gold dollars of 1914 to a bank and ask that they be converted into present day dol-lars. The banker probably would call the police, Since it is against the law for: a private citizen to have gold cdin in' hi's possess~ign. But supposing the banker were a kindly soul and forbore tutning",one over to the law,-he would be allowed by law to give only .$2~000 paper dollars in e~change for the gold. " :: ¯ Another w, ay would b~ to (ake 10,000 gold. frhncs and .get .,the value in actual Belgian ~Sr French francs, and th.en.redute it to presen,t day dollars. F.atber f~mile Berg}i, S.J. (Revue des Communaut~s Re, ligieuses, 1951, p. 166), tells us that at.the end of.World War. IEin. ¯. : 303 ADAM C, ELLIS 1945 it w'as estimated.that ~he 30,000,francs for Which one needed aft indult fromthe Holy"See r.epresen, t.ed from,900,000 tO 1,000,000 actual Belgian f~ancs. Sirice tl~e recent decree now requires recourse for l(J~000 gold tirancs, this would amount to one third the sum .give~ above,-that is, to at iea~t 300,000 Belgian francs,-and'to 2,200.~300 French francs ~es16ectively. Reducing these sums. to American dollars ~t the cfirrent rate of ~xdhange, we get a minimum of $6,000 at 50 Belgian ~rancs" to the dollar, and $6,285 ';it 350 -French francs to the dollar. ':Father' Joseph Creusen, S.J. (Revue des ,Communaut~s Reti-gieuse~, 1952, p.-66), c~lls attention to the fact that the term "gold franc" may mean either the purchasing po.wer of the gold kilo; or its worth on the official exchange, or on the free market. He prefers to assess the value of the gold franc on th.e basis of its buying power immediately before World War I in 1914, but does.not tell uswha~ this would be in terms of present day dollars. ~ Finally, Father George Jarlot, S.2.,,a professor~at the Institute of Social S~iences of the Gregorian University, Rome, informs us that th~ pu~rchasing power of 10.000 gold francs in 1914 was equal to about $7,000 in American money.today (Periodica, 1952. p. 156), ¯ This is also th~ sum arrived at as the equivalent of the "10,000 gold francs,or life" bit other Roman canonists, according to private infor-mation received by the writer. , ~. Conc'lusion: Father A. Guttierez, C.]k,I.F. (Commentaridm pro Rbligiosis, 1951, 258), w~hile not" hazarding,ar~ opinion Of his own as to the value of "10,000 gold francs or lire" thinks it would be desirabl'e to have the Holy See determine-the equivalent for each ¯ country. Until this is done, we.may safely follow Jarlot's opinion a~nd~ consider 7,000 present day dollars as the equivalent of the 10,000 goldfrancs or life set as the norm by the iecent decree of- the S~c'red Consistorial Congregation. Whenever. therefore,-there is que'stion of'the hlien~tion of property or of the incurring 6f a debt, thd'value of which exceeds $7',000, the permission of the Holy See must.b~ obtained in order that the transaction may be valid. We take this occasion" to remind our readers that the permission nec~essary may now be obtained from Hi.~ Excellency, the Apostolic Delegate in~ ,Washihgton, D.C., ~vhen the sum involved does not exceed a half. .million gold dollarS;~ pr6vided the other conditions prescribed by .the la~v a~re fulfilled. (See Bou~caren, Canon Law Di'gest, Supplement 1948;,I3.~.131, under i:anon 858). ~ 304 Address ot: PoPe Pius XII .Religious Superiors [Tl~is address was given tO the supekiors genera! of institutes of geligious4women. on Se~teraber 15, 1952, at the conclusion of their first international congress.] . ELOVED daughters, We extend Our fatherly greeting tb you, who have come in such large numbers 'to the~ International Congress of Superiors General of O~ders and congregatisris of,' Women, and who, at the endof your labors, on th~ ¯point of putting into.effect the results.of your deliberations, have come't0, ask of.Us , the blessing of the Vicar of Christ. When the Sacred Congregation of Religious proposed calling this ,Congress to Us, Wefelt obliged to think'it over. An enterprise o'f in'ternation~il scope such as this always demands a considera.ble. penditure of time, money, and effort. Nevertheless, We had to acknowledge its necessity or, at least, its Usefulness~ Indeed, We felt OUrselves obliged td ~,ield before the solidity of the reasons pre-. sented; and the imposing assemblage~ which We have before Our eyes, your countenances, your entire appearance tell-Us that great good ~¢iI1 has been at work these days. ~ Yes, beloved' daughters, the echoes of the Congress which follow i~s conclusion hav~ proclaimed how-seriously you regard the service of God and flow desirous yos are of .spendin.g yourselves for your religious families and for the Church. With this. in view, you hop~e to receive fiom .Us a word of consolation, 6f eficouragement, and of direction. " Just one" year ago, We t~:eated in detail a series of questions. to~iching on ~he prog.ress of teaching orders and congregations and their adaptation to present conditions. Some, if not mos~, of thi~ in-structions We gave on that occasion hold equally true for all -other religio~s congregations. The experiences of the year .which has elapsdd urge Us to draw your attention to the directives which¯ We formulated at that time. We ask you to conform to them cousage-ously when your sisters and yot~r own experience tell you that. the time has come tO take intelligent account of aspects of contemporary life. We have,, moreover', a very special .reason for .speakin~ to you. You know that orders of wom~n are now facing a very grave crisis. We refer to the decline in .the number of vocations. Most assuredly,. POPE PlUS XII ' Reoiew for Reli~lions this crisis has not touched all countries. Even .where it has raged, its iritensity is not e.verywhere l~he same. 'tSut right now in one group of Euroi~ean countrie~ it i~ alarm, ing. In one region, where twenty years ago the religious life of women was in full flower the number 'of vocations has dropl~ed to half. And yet in times past serious diffi-culties impeded the vocations of girls, whereas iia Our day external ~onditions seem to 'impel them thither and there' would seem to be a iaeed for guarding against imag!ne.d x, ocations. We do not intend a detailed discussion of this crisis which is causing Us such deep anxiety. Another occasion will furnish. Us . with the opportunity~ Tod~y We wish only to address those, b~ they priests'or laymen, preachers, speakers, or Writers, who hax, encit a word c~f aigproval or of praise for viriginity pledged to Christ; who, for year~, in spite of admonitions by the Church; ~nd contrary;' to her mind', have accorded marriage an essential superiority 6ver the virginal state; w15o even go so far as to present marriage as the only rfieans capable of assuring.the development and natural perfection of human personality. Th~se who speak and write thus mu'st take. cognizance of their responsibility to God and to the Church. must reckon them amongst those chiefly responsible for a state of affairs of which We cannot speak without sadness. When, through-outth~ Christian world'.ahd everywhere else. there, re-ech0 at)veals ' for Catholic sisters, it is quite ordinary to be com't~elled reluctantly to give one negative answer after another. Yes, even long;sthnding . establishments--hospitals and educational institutions must be closed from time. to time--all because vocations do not eqtial the " needs. As for yourselves. "h~r'e are Our recommendations. With voca-tions in their present critical state, see to it that the religious habits, the manner of life, or the asceticism of your religious families do not form a barriei or a'cause of failure in vocations. We speak of c'ertain usage~ which, while they once had meaniog in another cultural milieu, are meaninbless'today, and in which' a truly good and cou-rageous girl would find only obstacles'to, her vocation',, In "Oul statement of last year We gave various examples 6f this. To repeat briefly on the question of clothing: the religious habit must always express consecration to Christ; that is what everyone expects and desires. Bu( the habit should alsb conform to modern demands and correspond to the :ne~ds of hygiene. We could not fail to express.Our satisfacti6ff--when, in the.course of. the year, We lsaw that sortie con-" 306 November, 1952 " ADDRESS TO RELIGIOUS SUPERIORS gregations had already put some of these ideas into practice. In a word, in these things that are not essential, adapt .yourselves as far as reason and well-ordered chhrit% advise. This said, We propose to you, beloved daughters, two matters with Our most earnest commendation: ~ 1) A motherl~t spirit as regards the direction of your sisters. It is undoubtedly true, as psychology claims, that a woman vested with authority does not succeed so easily as a man in measuring and bal- ~ancing strictness with kindness. All the more¯ reason fcir ~cultivating your maternal feelings. Convince yourselves that the vows have re-quired a great sacrifice from your sisters, as from yourselves. They have renounced family, the happiness of marriage, and the intimacy ¯ of the home--a sacrifice of. much value, of decided importance for the apostolate of the Church, but a sacrifice all the same. Those of your sisters whose spirit is nobldst and most refined feel this separation most keenly. The words of Christ, "He who puts his hand to the plow and then .looks back is not fit for the Kingdom of God," find complete and, even today, unreserved application here. "But the brder must replace the family as far as possible; and you, 'the superiors gen-eral, are called up.on first and foremost to breathe into the community life of your sisters tile spirit of family affection. Also, you yourselves must be maternal in yo, ur external attitude, in_ your written and spoken words, even if, at times', you ha'~e to exercise self-control; above all, be thus in your inner thoughts, in your ,judgments, and, as far as possible, in your feelings. Every day ask Mary, the Mother off Jesus and our Mother, to teach you to be motherly. 2) The formation o~ ~tour sisters for the v~ork and .the task which is incumbent upon them. Here let there .be no parsimony; take a broad and generous view. Be it a question of education, pedagogy, the care of the sick, artistic or other activities, the sister ought to 'entertain this conviction: "My superior is making pos'sible for me a fotmatibn which wlill put me on an equal footing withmy colleagues in the world." Make it possible also for them, and g!ve them the.means, to keep their profession, al .knowledge and training up to date. On this point We have also elaborated dr/ring the past ¯ year. We repeat it in order to underline the importance of this re-quirement. for the interior pea~e and foi the work of your sisters. "'" You come, beloved daughters, from all parts of th~ world, Prom near and far. Tell your sisters that We thank them for their prayer, 307 "POPE PIUS XII of ~vbich We have snch great need; 'for their good exampl'e~ Which helps" powerfull~ to confirm so many.Cath01ics in their faith and to lead to the Church ~o many who do not belong to it; for their work in the service of 3iouth, the sick and the poor, in tl~e missions, in so many other w, ays~ all of which are so valuable for the growth and strengthening of the reign of ~lest~s Christ over souls. Tell ~our sis-ters. that'We give~ them all Our affectibn; that their concerns are Our'. concerns~ .their joys Our joys; tha.t, above;all, We wish for them the two-fold strength of courage and of, patience in the work of their own perfection and in the apostolote which their' Divine Master and Spouse has assigned them. As a token of Our patqrnal, benevolence ~nd a pledg~ of- the tri-umphant grace and love of ~the Divine Heart; We grant you, beloved daughters, for you.rselves, your ~isters, and your worksl Our Apostolic Benedktion. ADDRESS TO TEACHING SISTERS NOTE: The exhortation to the first international Congress of Teaching Sisters (September 15. 1951) to which the Holy Father refers in the foregoing address is i~ublished: in The Catholic Mind, ,June. 1952, pp. 376-80. The .following are a.mong the p.ei~tinent passages: ~ . "'The religious habit: choose it in such a way that it becomes the expression of inward naturalness, of simplicity and spiritual mfdes'ty. , Thus.it will e~dify every-one, even modern young, people . : "Followed in letter and spirit, your const~tut,0ns, too, facilitate and bring the Sister all she needs and must do in our time to be a good teacher and educator. This also ~applies to purely mechanical matters. In many "countries today, for example, even Sisters "use bic~ycles.when their work~demands it. At first¯ this was something' 'entirely new, though not against the Rule. It ispossible that some details of the school schedules, certain¯ reguiations---simple applicatifns of the" Rule--:-certain cus-toms. which were, perhaps, in harmony with past .conditions but which today° merely hinder educational work, must be adapted, to new circumstanc:s. Let supe-riors and~the general chapter prb~eed in this matter conscientiously, .with.foresight, prudence and cour.age and, where the case demands, let them not fail to submit the proposed changes to. competent ecclesiastical authorities." COMMUNICATIONS ON INTERNATIONAL CONGRESS Superiors and ,others who were privileged to attend the International Congress of Superiors General of Orders and Congregations of Women in Rome would 'do a great service~to our readers by sending their 0bservatio~s .on the congress. 308. ues ons and Answers M~'y a religious have the interest on his i~herifance? Suppose amounts to $300 a year: may he use this amount for Masses, hls'relatlves, or fo'r charlfy?. A religious~with: sole,mn yows loses all right to own, so there ~an be question here.only of a religious With. a simple, vow 6f poverty. He.ma.y .not.have the interest on his,inheritance, because canon 569, § 1 explicitly obliges every novice before taking first vows, to give away the usufruct or annual income deriving from his perso.nal pr6perty, unless the constitutions provide otherwise. The novice is free to give his annual incorn~ (interest on money, stocks, .bond~, rents from real estate; and the like) tO any. person., physical or moral, v~hom.he Nay choose; but h~ is forbidden to use it for himself, or to distribute it himself annually. The whole tenbr of the history of this canon is to the effect that the beneficiary.of the income :is .to .b~ determined upon once for all. Should the beneficiary die, another person may be appointed in his place; but in order to change the beneficiary determined upon at the'time of first profession, the per-mission of the superio.r is required unless the constit~utions provide otherwise (canon 580,.§ 3). We ~ave been invited to s~nd in our requests and compla~infs which will be proposed to the general chapter to be held within the n~xt 'three months. Are we obliged to slcjn our.names to these suggestions, or wili it be sufflclentto give them to on~e of the .delegates to the general chap-ter. and s.ay that these a~'e the requests of a.number~ of rellgious? Unless the constitutions or ~ustom require .that such requests or complaints must be signed, they need not be signed. Usually .they. a.re given to one of the delegates to the gen.er~al chapter who, in turn, at the proper time, turns them in to the special committee appointed for the purpose of screenin, g such requests and' complaints. Those that are considered worthy of the attention of the general chapter are pro-- posed to it in. due time during the chapter of affairs.,. At the end of thechapter, before a vote to adjourn is taken, any delegate may ask that a request or complain.t whichhas been turned, in but has. not - been submitted to the general chapter should now be read, and the 309 QUESt'IONS AND ANSWERS ,7 chapter will then vote first.on Whether the request or complaint is to be considered or not. If it is rejected, that is the end of the matter. If the majority vote is .for }onsidering it, it will then be considered in the same Way as the other requests or complaints, which were already, submitted to the general'ch.apter, ~30~- ~ By ou~" constifutlons We are directed to make one hour of~menfal prayer each day. In some of our houses it frequently happens .that .the Community Mass follows the first half hour.~of prayerJ The second half hodrwill then be made after thanksgiving, during which a second =Mass is sometimes said. Is attendance at this second Mass considered as fulfill;ncj the obligation of the Constitutions? In ma.ny religious communities it is customary for the communit~r to assist at the Mass of a ~isiting priest, usually .on a voluntary basis. There "does not seem to be any objection" to performing one's, spirit-ual duties, such as meditation, rosary, and the like during this second Mass. " Review for Religio~s " We are to have our general, chapter in January. " Is it proper for older delegates to ins~'ru~÷ ÷he youncjer Sis~'ers how ~'o 'vo~'e, "l-ha~" names of capable Sisters to them? " It is highly, improper for the Older delegates to instruct the younger Sisters how to vote in chapter. This is expressly forbidden by canon 507, § 2 which .states: "All must abstain f~om seeking votes either directly.or indirectly for themselves or for.others.':; What is allo'wed by certain c6nstitutions, and should be used with moderation, is to question other members, of the cl'iapter regarding the abilities of certain Sisters who have passive 'voice, that is,° are eligible for office. This should be done in a specific manner, for in-stance; by asking: "Is Sister N.N. firm in her manner of operating, does she ~aye good judgment, is she patient, kind, and the like" rather than ask: :'Do yo9 think Sister N.N. would make a good superior. One might ~sk a Sister who is very well acquainted with the indi~ vidual .in question: "Do you know of any serious.imp.erfection on th~ part of Sister N. N.' which would prevent her from being a good superior?" However, the Sisters of. tl'ie chapter thus in.terrogated are to answer tt~e questions proposed to them, and not offer any general advice not asked for. 3i0 November, 19~ 2 QUESTIONS AND ANSWERS Is the gblden jubilee in religion counted from date of entrance Or of first profession? There are no regulations in canon law re.garding this matter. Each institute follows its own custom. We l~hink, that, all things. coiisidered, tl~e jubilee shot]ld be counted from-the dal~e" o'f entrance intothe novitiate, since that is the first official step ~f dedication in religion to Christ's service. From" a practical viewpoint; fift~i years is a lon~ period of time, and should begin to run as soon" as possible afte'r" entranc~dnto religion, that is,' from the day of entrance into the novitiate. Cor~stitutions/requiring l~hat the gol.den jubilee be counted from the first temporary"prof.ession, or even frbm per.petu~l profession, may be changed by the proper authority, provided that'a majority 6f the members assembled in g~neral chapter request such a change~ Customs regard!rig the golden jubilee may be changed by'a majority ; ote of the chapte.r Without referring the matter to any higher authority. --33m What is the mind of the Church regarding Sisters "of |he second class," that is, lay Sisters?. Does this not savor of class distinction? Certainly the cl~ss of lay Sisters and Brothers savors of class dis-tinction. However, before condemning the Church for introducing such a distinction; it will be well to recall"that th~ Church take~ so-cial conditions as she finds them and seeks to better thefia gradually, Up t6 the begifining of the twentieth century, ~he only opportunity of bettering their condition was offered to the youth of the poorer classes oi~ Europe by the Chufchin the ranks of her clergy .an'd reli-giou. s. In modern times when the world has become more alert to social justice, and the opportunity to re~eiv~ 'an educati'on has become m6re common, the Church will readily grar~t permissi6n to abolish the class of lay Brothers and Sisters. This is especially true in the case of non'-dlerical i:ongrega.ti6ns of Sisters or Brothers only. The permi~- sioia, may be had for the. as~ing~ l~ovided that a ma'jori~r of the riaem-bers'of the gen.eral chapter reqfies~th~ Hbly See f6t it. In the case of a diocesan dongr~gatiohl ~he 16"c~il 6rdinary can gr~an~ the, p~rmissii3fi: 3il -ommunica ions Reverend Fathers: -It was nice to find an ar~ticle about the National Congress for Re-ligious in the REVIEW, as I had been looking for something in print about it." I had looked in.vain in several periodicals and papers, but with the "exception of The Santa Fe Register, I found notl4ing. I was privileged to be one of the few contemplative ieligious )resent. Another abbess from our monastery in Cleveland was there and a few other cloistered religious. The Congress for Religious was a most impressive and unique gathering, uniting as it did in one purpose, one endeavor, the. supe-riors of many religious orders of men and women. It would be impossible, .without a "record, to even hazard a guess at the number of Orders and Cong'regations that were represented. ¯ All the papers which were read and the discussions, etc. at the session for religious women, wdre compreheniive and manifested deep study and Understanding of the subjects treated. There was not enough time in the three days of the Congress to discuss thoroughly the subjects" chose~a or to cover more subjects. There were also the special sessions.~vhich proved very satisfactory, but some ~loubled up on others, so that only too often it was impossible not to miss one for another, both being conducted at the same time in differdnt buildings. That the subject of "prayer in the li~e of a religious" was com-pletely omitted seemed regrettable to.me. The priest ( I do not re-member .who h~ was) who brought up the subject of the contempla-tive life, and its having so great "an attraction for the youth of our day, left the subject woefully unfinished. That there is a great influx of vocations among the Trappists is evident, and leads one to hope that the future .will prove them to have really been true vocations. However, I do 'n0k believe the youth of our day in general shows a greater attraction for thecontemplative life than those of the past. There is a moderately larger number of v6cations in our day than in the past: but not in proportion to our increasing~populi~ti0n. In fact, taking' into consideration the fact that our Catholic population, our schools, colleges, etc. have vastly increased in the past 40 y'ears, the number of vocations to the contemplative Orders have not increased in prOportion. .: The statement which was made about the typical temptation Of 312 COMMUNICATIONS the active, and contemplative.religious is, I dare Say, not true. ¯ While active religious very often do 'long fo5 more timd for prayer, and the more fervent they are, the m6re they desire ~his.,-it is not.true ~hat the . temptation of the contemplative is to do more. No one but a cbn-templgtive. sh0uld make a statement touching so deeply the contem-plative soul, The contemplativ.e does r~ot feel that she dods not do ,enough, but that she does not pray enough, and .this~ after living many years the cloistered contemplative life. I ihould have liked to speak on the subject, but the paper had already gone over its allotted time, a'nd the subject could not be handled in a few sho~t sentences. " A life.of prayer does not comprise only the hours.allotted .to that _exercise, be it vocal in the recitation of the. Divir~e Office or mental, but it covers every hour of the day. Monastic work is prescribed by the Church for all c0nte~platives, notas a rest or cessation from prayer,, but as a means for uninterrupte.d, continuation of interior prayer. The contemplative knows that until her life is perfected by degrees in this uninterrupted interior p.rayer, not indeed a torturing of_the mind, but a silent, peaceful, interior communing.with Gbd in love, sbehas not yet attaiiaed to anyt~h~ng like, ~/high degree of that which she has set herself to fetich. Any woik, be it manuaLlabor or' simple domestic duties, be it of the literary or artist.ic, type, which fills in the tifiae befGeen the'hours of prayer.proper, must always be for the contemplative but a continuation of that interior union with God ¯ which was begun in her prayer before the Blessed Sacrament. Prhyer is not one department and .work another. The work of the contem-plative is as valuable as her prayer, and her prayers as. valuable, as her work. Her temptation is not to do more, but to fed dissatisfied that. that her life is not a mord uninterrupted union and converse with her' Di~vine Spouse, the striving for the perfection of this.~being her one aim. There is an unseen world which to her is very real. The inci-dents of daily-life are mereaccidentals which are. of valud or~ly so far' as they can purchase for her more p~rfect union with God. This unseen world is as real to her as the things she can ~each out and touch, and touching it she can make every action of hers Prayer. I am speaking o£ pra~er,~ -not pra~/ers. The Di~cine Office, thoughoit is a vocal prayer, can yet give to the. contemplative, one of the most valuable occasions of the day for interior prayer, when her soul can remain in closest union with God, reaching 0ut'to Him in: loving, peaceful attention, whether she understands and grasps the meahing 313 COMMUNICATIONS. Reoieto for Religious of the wor'ds or not. o,. - .-. , . . ¯ ~ .The contemplati_ve:life should not be giamorized. This gives ¯ young people a mere admiration of it or a passing fervor at learning of its grandeur, which is not a vocation, Only too o, ften postulants applying have a mistaken idea of the contemplative life. picturing it as a quiet restful going to prayer and enjoying its peaceful hours.with little else to do. This is not what the contemplative life demands. It is a life of prayer indeed, but.united with the self-effacement and self-abnegation necessary to bring the soul to a detachment from ~elf and self-love, which alone can lead to higher union of the'soul With God. This is not a pleasant process if it is to lead to solid growth in holi- ¯ ness. It is not what enriches us but what effaces us that leads to union with God. But,'neither should we suppose that the, way is all darkness and strewn with thorns. The soul also comes to stretches of light and joy when she stands very.close to the Divinity to which she is wedded. Our Lord is ever a loving Spou.se who will not be outdone in generosity. Much more can be s~iid on the.subject, but I wrote this much be-cause I felt an explanatign was due since ,you .repeated the statement in the REVIEW which was made on the floor at the,Congress, and I feel it has given an incorrect impression. There isAlready a great deal written about the contemplative life Which should be reviewed or corrected. The trouble is few contemplatives write,and what is writ-ten is too often merely theoretical by those who have not lived the enclosed contemplative life. SISTER M. IMMACULATA, P.C. (Abbess) SETS OF BACK NUMBERS AVAILABLE To :meet the numerous requests for back numbers the following ligt has .been prepared. It contains the number of complete sets available.for the different years, together with the prices. The price of the REVIEW FOR RELIGIOUS was rai~ed to $3.00. in 1951. ' " Sets at $2.00 Sets at $3.00 1945 " 8sets 1951 . 17.0sets 1948 ., . 87sets 1952 . ~. 130~ets 1949 . . 115 sets ' 1'950. . . . 75 sets ~ ~" Please order from the. business. ot~ce: REVIEW FOR RELIGIOUS, 606 Harrison, Top~.ka, Karisas. 314 A =h onument: t:o Vincen!: Jerdme Breunig, TH]~ recent Uook, Saints for Now, edited by Clare Boothe Luce, has two articles on St. John of the Cross and none on St. Vin-cent de Paul. Yet Vincent de Paul is pre-emin, e.ntly a modern saint, a "saint for now." In Social Action (July, 1952, p. 135) J. Correia-Afonso writes.: "Vincent.de Paul is indeed a modern saint, not chronologically., but as one of the first of his contemporaries to understand the new times ushered in by the R~naissance, and to consider them with a just and sympathetic discrimination; one of the earliest too to observe and to seek a practical solution for the social questign, which in" its different aspects has beiome the problem of our own days." (Social.Action is a'periodical published monthly by the Indian Institute of Social Order, St. Vincent St.,Poona 1, India.). The "omnipresence" of the Daughters of Charity; (more. than 40,000 strong) in the cities of the world, the numerous Vihcentian seminaries, the De Paul hospitals and schools, as well as the other congregations, associations, and works of charity that derive directly from or were inspired I~y St. Vincent may have rendered the saint too' obvious to be singled out. Recent tributes to the ~ipostle of charity are not wanting. The realistic'spiritual grandeur of the film, "Mon-sieur Vindent," is a notable instance. But the monument, "more lasting than bronze"is the fifteen-volume ~ork of Pierre Coste, C.M. This includes eight volumes o~ Correspondence, four of Con&fences; and a three-volume Life and Works of St. Vincent de Paul. The work is translated by'Joseph Leonard, C.M. The last seven volumes mentioned above were published, by the Newman Press during the present year. (See page 325 for prices, etc.) THE LIFE AND.WORKS OF ST. VINCENT DE PAUL Reviewing Pierre Coste's biography in the Month when the book first appeared in the early thir.ties, Archbishop Goodier "wrote: "He has already given.to us, ig eight volumes, the saint's correspondence; he has now published in three volumes more, ~ study of the saint and his l,i e which is not likely ever to be superseded,. It is a masterpiece of research, 6f eruditionSand in ~he full-length portrait of SL Vin-cent de Paul which it~ depicts; si~aringhim in nothing, "~s the saint himself would not want to be spared,_, it allows u's to watch this Very -315 ~" JEROME BREUNIG Re~'ie~ for Religious ¯ human being, if ever there.was one, grow¯ into one of the most glori-ous heroes this world has ever produced, the pride alike of man and of .the Church, one of those in whose canonization the veriest pagan must rejoice." , The biography can be divided into three sections that are not co-terminus with the three volumes. First is traced the early-life 6f the s~int.ahd the first beginnings of the associations he founded. Then, in turn; follc;ws a detailed study of the growth and expansion of each. The third section treats.of his work at the French court, his. efforts against Jansenism, and his care of'the Visitation" Order after the ~dea'th of St. Francis de Sales: gives summary studies of his sanc-tity, his daily order, and the like: and concludes with. an account of his d~ath, beatification, and canonization. The r~al drama and challenge of Vincent de Paul's long life (1581-1660) is h~ightened rather thin dimmed by the careful ex-cision of legends such as the story of his exchanging places with the galley slave. The meager record of the early years is sufficient to m- .dica~e the initial struggle of a gifted poor boy who had to "work his~ way thiough college" by teaching boys. Not in accord with the pre- ¯ scriptions of Trent, Vincent was ordaified at twenty years of age. Providence .afforded realistic post-ordinatio~ training. The youfig priest.was ~capttired by Moors and sold int6 slavery in'Tunis. It was almost tq¢o years before he escaped to France. ~ The. turning point from mediocre to high sanctity seems to have been Vincent's promis~ to consecrate the rest of hi~ life to theservice of the'poor. Shortly afterwards when the Master of'the Paris M~nt gave him a personal gift of 15,000 livres, the dedicated priest gave the entire sum to the Charity Hb~lSitai on the very next day. Whether.pastor of Clichy or Chatillons, chaplain t6"the De Gondi Family or to the Queen, Vincent de Paul fulfilled his promise to help the po.0r.Whenever he recognized a serious need., whether spiritual or material, he tried a realistic approach, often not particularly orig-inal, experimented, made recommendations, and finally outlined pro-cedure~ .that would meet the difficulty. The Congregation of t~e Mission "The establishment of the Congregation of the. Mission is the result of the sermon at Folleville:' it sprang from it as the tree does from the seed" (I, 70). This mission sermon givdn on the feast of the Conversion of St. P~ul ,and exhorting the. yillager.s to make a 316 November, 1952 MONUMENT TO M. VINCENT general confession, was so abundantl¢ blessed that it.clearly under-lined the need to provide for thousarids bf similar missions and a congregation¯ of priests specially dedicated'to g!ving them. Incompetence and worse among the clergy of France~was another problem Vincent helped solve. First he prov!ded retreats for priests and ordin~nds. Hd saw, however,¯that a more radical remedy Was needed. Adequate seminary training had to be provided. -The Con-gregation of the Mission undertook and is continuing these special-ized sacred works for th~ sa'nctification of the clergy. Relief for the poor began in the same simple.manner. "On a cei-taifi Sunday, 'just as I was vesting,to say Mass, a person came to tell me that, in an isolated house a quarter of.a league away. the whole family lay ill, so'that not a single ond of them could come to the as-sistance of the others, and they were in Such dire straits as cannot be ,,expressed. ,It moved me to the depths of my heart. I did not fail to speak feelingly about them during the sermon, and God, touching the, hearts of those who were listening, caused them all to be moved to compassion for the poor afflicted people. "After dinner, a meeting was held in/the house of a good lady in the town to see what help could 15e given and every single one of. those present was quite~prepared to go and see them. to console them ,by talking to them and'to help them to the best of their ability." (I, 82.) The care of this familj, led to the care of'.others. After three months experience St. Vindent formed" an association to be called the Confraternity, of Charity. Its members were to be known fis the Servant~ of the Poor or of Charity. "It was to have desus Christ as its patron and its rriotto was to be: Blessed are the merciful as my Father is merciful} or, Come, ye bles'sed of my Fat'tier and possess the Kingdom prepared fo? you from the beginning of th~ world, for I was hungry and ge gave me to eat, I was sick and you visitbd me; for what you have done to theleast of thesq, {you have done unto me.'" (I, 83.) The Daughters of Charity Again,,this' confraternity became the model for similar ones,¯, From them developed the group known as the .Ladies ofCharity" who gave generously of time and money to h~lp the .poor. As the work of these groups expanded, it .became¯ clear that a permanent group of Full time dedicated nurses and teachers was indispensable. With the help of, Louise de Marillac, a "Lady of Charity." Vincent ' 317 ,JEROME BREUNIG Reoiet~ for Religious de° Paul established the Daughters of Ch, arity. This new congregation marked a great innovation in the reli-gidus iife. "The Daughters of Charity wdre not, like the members of ¯ :other communities of women, confined to "their homes; they were perfectly free t6 walk about the streets, and this was even a duty in-~ asmuch as their functions called them to leave their houses and enter. those of the poor. 'Your monasteries,' St. Vincent said to them, 'are the houses of ~he sickf ybur cell, a hired room; your chapel, the " parish church; your cloister., the streets of the city; your enclosure, obedience; your grille, the fear of God; your veil, holy modesty!' " .(I, 345.) The. Vincentians (C.M.) and the. Datighters of Charity are the largest but not the.only religious families Vincent founded. He suC-ceeded St. Francis de Sales as d~rector of the Visitation Order an~ helped found the institutes of th~ Daughters of Providence, the Daughters of the Cross, and the Daughters of the Holy Family. These congregations helped car.ry on the ~far-flung spiritual and cor-poral works of.mercy that were first initiated by M. Vincent. The Fou'ndlings Artists like to depic~ St. Vincent trtidging through slum areas leading one child by the hand and carrying another. They are not, drawing ~maginary scenes. In a diary kept by one of the Sisters at La Couche we read:. "3anuary 22, M. Vincent a~rived about eleven o'clock at night;, he brought us two childrea; o_ne may be six days old, the other is older. The poor little things were crying. The Lady Superioress has handed them over to the nurses. ~ . . ~' "'February 7. It i~ very, cold. M. Vincent paid a visit to our community; this holy man is always on foot. The Superioress asked ¯ him to rest, but he hurried off at once (o his little childiefi. It is marvellous to listen to his beautiful words of kindness and consola- ¯ tion. These little creatures listen to him as to.a father. Oh! what does not this kind, good Monsieur Vincent deserve! ';I have seen his tears flow ~oday. One of our little ones died. 'It is an angel now,' he explaiiaed, 'but it is very ha~d not to see it any more.' " (II, 263- 4.) An appeal of Vincent to the Ladies of Charity is recorded: "And no~; Ladies, s.ympathy and charity induced you to ad.opt these poor little creatures as ~?our children; yo.u have been their mothers ac-cording to Divine Grace ever .since their mothers aceording to nature 318 Novemb~r~ 1952 MONUM.ENT TO I~I.VINCEN'~ abarid~ned them. Cease to be their mothe.rs and become their judges; theirlife and death, i~ in your h~nds; I am i~ow abo~t to collect yoflf votes: the time has come to pronounce-their sentence and to ascertain whe.ther~ you desire any longer to be merciful tO them. They will live, if you charitably take care of them, and on the other l~and, they will die and infallibly perishif you abandon therfii experience does.- not allow you to think otherwise." (II, 222.) Chaplain for the Galle~ts "Nothing could give a bettei picture of hell than the hulks.[of the galley slaves] at Marseilles," wrote a biographer (I, 117). Into these tombs for the living, .Vincent went as an angel and consoler. His own experience as. a prisoner and a slave helped him to use his positior~ as chaplain-general of the galleys, to which General De Gondl bad appointed him, to alleviate the conditions of'the convicts. At Vincent's bidding, the Bishop of Paris sent a pastoral letter asking alms to prepare better quarters for the prisoners. The sp!ritual .minis.try among tl~e prisoners was not neglected: sacraments were ad-ministered and missions were sometimes arranged for them. The apostle of charity ektended his care to .other. needy classes besides foundlings and .prisoners. The sick poor in the over-crowded hospitals, orphans, the insane, fallen woinen, he.lpless beg-gars, and others were to. share the warmth of his contagious charity. A separate. ~tory is the relief woik of Vincent, that almost beggared the Parisian benefactors, to assist the provinces of Lorraine, Picardy, Champagne, and L'Ile,-de-France when they were torn by maraud-ing armies in the wars of the Fronde. Saving assistance was also provided for the Irish refugees who fled to France" during Oliver Cromwell's ~eign of terror. Spiritual Works Among the reforms in the spiritual apostolate that Vincent helpedpromote was punctu, ring the pompous, empty eloquence that ¯ had. become quite widespread.' Sentences like the following were commonplace: "I am about to grasp the intoxicating chalice, replete ¯ with SO much excellence, to replenish .your hearts through the orifices of Yourears." "May the gentle zephyrs of the Holy Spirit. waft the, .'sails o'f my thoughts.over the sea of this great audience to lead and bring it safely to a fair haven." (II, 206). Vincent promoted sim-plicit~ y, in form and tone. "Motives, nature, and means, all set out simply and cl.early--sucb is Saint Vincent's 'little method!' " (I!, 319 JEROME BREUNIG " ReuietuforReligious 217).He had no use for bitter sarcasm. "Bitterness "has never served.any 6ther purpos'e'than to embitter" (II, 218). Of greater impoFtance was his clear.standagainst heresy. ".The Jansei~iSts have never forgiven Saint Vincent for the pr6minent pait which he played in ~ecuring-the condemnation of their' doctrines" (III, .180). Vincent's sound faith, arid Cath01ic sefise kept him clear of this heres@ that won so many of his coun,trymen. Mqre-. over, his influential position at the French court enabled himo.to help expose the false doctrine in his bwn .country. A loy.al son. df the Church, he was also instrumental in ¯h~lping bring the matter to Rome where the heresy Was oflicially condemned. THE CONFERENCES OF ST. VIN'CEN~ DE PAUL The multifarious good works of Vincent de Paul ¯might give the impression that he was merely a man of action. The Conferences, in four v01um~s, modify this impres.sion by revealing the inner.spir-ituality which was the mainspring of the exterior activity. Not having a" Wire-rec, ording machin'e or even the Gregg short-hand method, the first Daughters of Charity pieced together what they heard, sometimes with the help. of Monsieur' Vincent's memor-andum. Of all the conferences Vincent gave duriiag aperiod of about 25 years (1634:1660), only 120 have been preserved. The handwriting ot~St. Louise de Marillac is recognized in twenty of" th~ transcriptions. Fragmentary and occasional as they are, the con-., ferenCes reveal an. inspiring and unmistakably high spirituality. It must be remembdred that When these conferences were given the Sis-ters were simply an association of layw0men who did not live in" a convent but usually in hired rooms in the particular parish wheie they worked. " " The "'Method" in the Conferences.° An interesting and, perhaps in some meagure, imitable feature of Vincent de Paul's conferences was the method. The Sisters were not ~nly .informed.when the conference was to be held, but they were told .what the subject matter was to'be.° Besides, the~ were to be prepared to give their own thoughts and to iinswer questions on th~ subject. The first time the method was introdiaced iff recorded:. '"In the t~ompany. "Sir, disunion seems to me to be like a building that is falling ddwn~ . . . JERk)ME BREUNIG Revie~,'for Religious (~ Another Sister said : "'Union is an image of tb~ most ~Ble~sed' .~rihity which is made up 6f three dlvme Persons, United.:b.y love. I~ we are thoroughly well united; we shall all be ,of one will and in complete harmony. Disunion, on the contrary, gives us a picture of hell, where the dem~ns live in perpetual discord and hate." ,(I, 87- Thus'each of. the group added to the conferende. These "conver-sati0ns" ai ~iven in the' Con(erences may stem toopat and perhaps too:good to some modern readers. This mhybe due to the editing. The idea seems to be a sound ont. After hearing the members and answering any questions, Monsieur Vincent would give a fuller treat-ment of ttie subject. The conferences were not monologues an'd fulfill the real meaning of the word conference, a meeting of minds. Inspiring scenes such as the following happened more than once. "The Sister who spoke on the good use of admonitions added: 'Recently .I.was so proud that, when my attention was called to a fault by _one of my Sisters of whom I had asked charity, I manifested displeasure. I. very l~umbly'ask pardon for having done ~o and als6, Sister, I'ask.for yours, who p.e?formed this act of charity towa'rds me.' At these words, the other Sister knelt down and said: 'It is I, Sister, who ask your forgiveness. I did not admon'ish you as I should have done, foi there were others present.' " (I, xv.) The Co£tent "" P~re Coste summarizes the content of the conferences in his troduction to the work. ;'His addresses chiefly dealt withthe voca-tion of Daughters of Cha)ity; their functions; thepoor, the sick, the foundlings; their daily exercises: rising, prayer, their general and par-ticular rules; the Christian virtues and those ¯which .go to make up. the spirit of the Company: simplicity, charity, humility, mortifica-tion, loVe~of work; the" frequentation of the Sacraments; Confession and Communion. Scandal, temptations, envy, admonitions, and the Jubile~ were also subjects of excellent conferences. He devoted several conferences to the virtues of deceased Sisters, and Sisters who were sent to the. proviricds were not allowed to.depart~ithout a few words of advice. The elections of officials .was'~ilso an occasion for a biief address. The. choice of subject was dictated by circumstances~ the needs of the Company, and the suggestions of St. Louise de 322 . November, -1952 MON~IMENT TO M. VINCENT rillac." (I, xii.) , St. Vincent had much to say about prayer. "Pray'er is th~ soul of our souls--that is to say, that what the soul is to the body, prayer is to the soul . The soul without prayer isalmost like a body without a soul, in what concerns the service of God; .it is without feeling, movement,, and has only worldly and earthly de-sires. I may also add that prayer is like a mirror in which the soul ¯ can see all its stains and disfigurements; it notds what renders it dis-pleasing to God; it arranges itself sb that it may be conformable to Him in all things." (II, 49.) Very practically, Vincent associates success in prayeb with re-tiring on time, getting enough sleep, and mostly with prompt rising. "Risi,ng is the first act of fidelity we render to God:. ~. the rest of the day. is determined by rising in the morning. Befiev~ me, there is no us~ in fighting with your pillow; you are always bound to lose" (iI, 22). "If sleeping during prayer becomes a habit, then one should, in order to get rid of it, stand upright, kiss the floor, or renew one's attention from time to time because, if we do not remedy this bad habit, it will return daily. Ar.e you not aware that there is a devil whose business Jr'is to put people to sleep when the~ are at " Pra.ger?" (I, 29.) ¯ He also suggests the use of pictures of Our Lord and .the saints as a help durifig prayer. Spiritual reading as a help to prayer is highly commended. "You must never fail to find time to read a chapter'of some devout book; it is very .easy and most necessary, for, as in the morning you" speak to God when at prayer, so God speaks to you when you read. If you wish your prayer to be heard by God, listen to God when you read. Theie is no. les.s' happiness and profit in list~ning to God than there is in speaking to Him. Hence, I strongly recommend you not to fail to do so, as far as you can and, if possible, to spend a little time in prayer afterwards." (I, 105.) The most difficult mortification is proposed to the Sisters. "Mor-tification is. also necessary, Sisters, if you are to endure the little suf-ferings that are bound to crop up in the course of your' exercises, and. the complaint.s tba.t those poor people may make about you. When .~he gentlemen in charge of the wounded pay them a visit, they may perhaps hear complaints about you; the wounded may tell them that you have not looked after them, that you ldft them all alone from morning until go6dness knows what hour. Very well, Sisters, ~ll that must be endured without complaining; do not seek to justify 323 JEROME BREUNIG yourselves, oh! no, never!" (IIL~ 3.) "The last means of loving God continually, and for ever ismsuffefifi~:' ~o suffer sicknesses, if God sends them; to suffer calumny, if we are unjustly .attacked; to suffer interi.orly the trials God sends us to test our fidelity''~ (II, .105) A witness to much deterioration in religious life,-Vincent was opposed to the'~ very Shadow of la'~ity. "The third thing-which.- causes.us to lose the love of our "vocation is-~-I shall not say im-p6rity, 6h! no, never, b.y~G6d's grace h:is this sin, even been men-tioned-- but merely' a certain sort of unrestrain.ed liberty. On~ is quite, pleased to meet men; one. is not a bit disturbed at listening to them.; one replies to and.,.enters into conversation, with them, even with one's'confessors apart from confession; on'e passes th~ timd in .speaking of matter~ that are neither necessary nor urgent, but just tO keep up a conversatmn. (II, 89.) F rstDaugbter ot: Charity" Among the finest conferences are those which treat of. the lives the first members.' .Here is "an abbreviated account of the. "First ' Daughter.of Charity": "Margaret Nas'eau, of Suresnes, was the first Sister who had the happiness of pointing out the road to our other Sisters," both in the education of. young girls and in nursing the sick,° although she had no other ma~ter: or mistress but'God. She w~is a poor, uneducated cow-herd. Moved by a powerful inspiration from Heaven, the idea occu'rred to h'~r that she would instruct children and so she bought an alphabet but, as she cduld not go to school for in-struction, ~he went and._asked the parish priest or curate tJ3 tell her what were the first four letteks, of the, alphabet. On another occasion, she asked what¯were the next four, and so on for the rest. Afte/~, Wards, whilst she minde~l her cows, she studied her lesson . "She afterwards made up her ~mind to go from village to village instructing the young . It was xiery .remarkable that she und~rto01~ all this withotit money or any other help save that of Divine Provi-dence.': She often fasted for whole days, and dwelt in .places bf which nothing remained but the walls. The harddr she worked at t~eachiJ~g the children, the more th~ ~village folk laughed at and' calumniated her. Her zeal gre~w more ardent . She provided for the education of some young men who had not the means of doing so . These ybung men are now good priests. Finally, when she learned" that there was a Confraternity of Charit~y'ifl Paris for the sick poor, she went- there moved by a desire 324 November, 1952 BOOK REVIEWS to be employed in this work, and although, she ~reatly desired to cc;ntinue instructing the young, nevertheless she laid aside this char-itable. work to take'up that of nursing the sick poor, which she be-lieved to be more perfect and charitable. This was, indeed, the will of. God, for He intended her to be the first Daughter of Charity and servant of the sick poor in the city of Paris. She attracted .to the work other gikls whom she ha'd helped to detach from all earthly vanities and to embrace a devout life. " . She Was most patient and never complained. Everybody loved be~ because ther.el was nothing' in her that was not lovable. Her charity was ~o great that she died from sharing her bed with a poor plague-stricken girl.". (I, 71-3.) THE LIFE AND WORKS OF ST. VINCENT DE PAUL. By Pierre Coste, C.M. Translated by Joseph Leonard, C.M. Pages' in Volumes: I, xxiii -f- 608; II, xi-]- 500; III, xii -]- 563. Newman Press, Westmin-ster, Maryland, 19S2. Three-vohme set, $1S.00. .CONFERENCES OF ST. VINCENT DE PAUL TO THE SISTERS ,OF CHARITY. Edited by Pierre Coste, C.M. Translated by Joseph Leonard, C.M. P~acjes'in Volumes; I,xxii -1- 322; II, vi -~ 310; III, vl -f-, 317; IV, xi -b 340. Newman Press, Westminster, Maryland, 19S2. Four-volume set, $16.00. For comment on these volumes see the article, "A Monument to Monsieur Vincent," beginning on page 315. THE IGNATIAN WAY TO GOD. By Alexander Brou, S.J. Translated by William J. Young, S.J. Pp. xii-1- 156. The Bruce Publishing Com-pany, Milwaukee, 19S2. $3.7S. This'exposition of the spirituality of St. Ignatius was written by Father Brou mainly to disprove a charge that Ignatian spirituality is "rigid and excessively methodical." He begins his work with a briel/ study of St. Ignatius himself and his directives on' prayer to his young Society, and,goes on from there to show that the spirituality of St. Ignatius is in all essentials that of the Spiritual Exercises. The purpose of the latter is to prepare one to seek the will of God and, having~found it, to embrace it. And ¯prayer for St. Ignati6s has the. same end. Father Btou says: "Prayer, according to St. Ignatii~s, is. 325 BOOK REVIEWS~ ' . Revi~w'f~or Religious a'combination of personal activity and of surrender to the inspira-tionof God, of method and of liberty," all of Which points he provesfrom the-bobk of the Exercises. ~ "Intriguing chapters in the development are: "The Exercises and the Graces. of P'rayerl . Id'quod ; olo," in the' Spiritual Exercises:, "The Men"formed to great hdliness by the SpiritUal Exercises; and, finally, in an Appendix, "The Liturgical Life and'the Spirituality of St. Ignatius!' a refutation of the fancied opposition between Igna-tian Spirituality and the Litfirgical Movement. A shcond App~ndi~ contains the~ following." "A D.e.scription of the Spirituality of St.~ Ig-natius," "The Holy See and the Exercisesof St. Ignatius," "The Method of St. Ignatius j and those of Louis of Granada and of' St. Francis de Sales," which shows the striking similarity between ¯ them. Each chapter of this excellent treatment of Ignatian Spirituality is bulw~rkdd by abundant references to sources,, collected in a special section in,the back of the book so that anyone ~ho wishes to.inves-tigate the subject more.deeplyhas start'ing leads for doing so. ~ -~.' ~UBREY 3. REID, S.J. SAINT THERESE AND SUFFERING. By Abb& C~ombes. Translated from the French Edition by Msgr. P; E. Haileff. Pp. rift -k 130. P./.Kene-dy &iSo.ns, Ne~v York, 1951. $2.S0. '" '.'Shadow on the Earth" mea.nt human sufferings'in the'fine bo.ok of.the same title by Owen Francis .Dudley, And anyone .wh, o i~ s.uffering.or~ has suffered kno~3vs that suffering.i~ truly a heavy shadow coming betv~een God .and us and putting our faith in Him to. a.severe test. We think'somewhat as follows: "God is all powerful. and He:loves me: And my, needis ov.erwhelming. Why doesn't'He help me?" TO any and all .who are asking a question of this kind, we strongly recommend Saint Th3rb'se and Suffering by Abb~ Combes. The author undertakes to make known St. Th~r~se's attitude to-wards sufferin~ as revealed in her own words and acti.ons.' "Tl~e Carmelite Saint of Lisieux is shown to be a sufferer from her earliest days. From.her First Holy Communidn she begins to welcome ¯ suffering and even to'find mysterious happiness in it. From then on suffering meant to her the price, she had to ,pay, to love Our I~ord greatly and to win souls from hell for Him. ' . , But.finally Th~r~se-tells us that she;~ .no longer desires ~.uffe.rings,i 326 November;,.195?_ ¢, BOOK REVIEWS but ':'the perfect accomplishment of the will 6f God~in my so~l." However, the Will of God for her is further sufferings, .indeed her great~st cross of suffering, for from the beginning of April, 1896, tintil:her death on September 30, 1897, she endured almost without break or respite severe trials of her faith in God's Goodness, and in her belief in heaven: see~rfiingly all her prayers went unanswered and the ravages of the disease' which would bring about her death were causing her intense physical, pain. And so St. Th~r~se died, as did her Savior, on the cross--b~ut how quickly came the Shower of Roses which proved that Th~r~se was,"living h~r heaven in doing good on earth," as she had promised. ° Now what do. we learn from St. Th~r~se about suffering? One point we surely notice is thai suffering did not in any degree distort her character. Suffer greatly though she did, St. Th~r~se will always. be one of the most lovable, attractive, and "inspiring Of the saints. In her life We learn" again the old truth that suffering is often a most precious gift of God. It merits His love. It helps to save souls. It gives~im something very special for which He can reward "us in heaven. Then most important of all. for us, as for Th&~se, as even fo,r the Son of God Himself. the rock bottom reason for accepting suffer; ing and bearing it patiefitly is that'it is God's will for us. And this too is the very heart of Th&~se's "Little Wa~r to God" in all things to trust ourselves to God With complete confidence in His love for us.AUBREY ,J. REID, S.,J. 0 PROCEEDINGS OF .CONGRESS OF RELIGIOUS The proceedings of the Firs~ National CongreSS of Religious held at the Uni-versity of N6tre Dame, August~, 1952, are being published under the title. Relioidus, Community,Life in the United States, in two separate books, one for the men's ses-sion and "one for the Sisters' session. A cloth bound copy of- ehch book of approxi-mately 300 pages is being'sold for $2.50. If you ~,ish to participate in the lim-ited first, printing, which is promised before Christmas. order promptly from: ,~Th.e ¯ Paulist Press. 401 West 59th ,Street, NeW-York 19; New York. ! "327 BOOI~'NOTICE~ ReviOw [or.I~etiOious . ,- ",'- ' BOOK'N6TICES" Thd'Dominicafi Nuns of'Cdr-pus Christi Mbnast~ery, Menlo Park, . California deserve thanks for translating so competently the book" KINSHIPS by Reverend ~ntonin S~rti]langes, O.P. In it you will find 76 brief chapters well suited to" induce- deeper,~spiritual insight and enthusiasm. Several chapters, though their exact number varies, have been grouped beneath the following gefieral subjects: ~od's, Presence, His Providence, Union with God, Love for G0d,Lo;e for .Self, Lovd for Others, the Apostolate. Sometimes a single parggraph, occasion-a! ly¯ one brief sentence, will make you pause tb'pofider and to pray. (New York: McMullen Books Inc.,,195~. Pp. v + 234. $2.95.) BE YE ~RFECT by David L. Greenstock, ~s a treatment, both scientific and devotional, of Christian perfection and various aspects of it. Much is made, for instance, of th~ distinction between essen- Hal perfectiofi, that is, being in the state of grace, and accidental per: fection, ulterior degrees of grace and virtue. The former is possible to all and ought to Be attained by all; how much farther one~n~o depefids upo~ the particular providence, of God. Those wno'nave a fair knowledge of the spiritual life would not learn much by reading this work, and people who are looking for an inffoduction would' d0 well to seek it in other books. This one is confusing rather than informative, and it is more ap~ to leave one comforted and contented wlth'mediocrity in virtue than to stimulate one to great'efforts. (St. Louis;.B. Herder Book Co., ¯1.'952. Pp. 362. $5.00.) A capable author with an attractive subject should produce a ¯ g0°~l biography. This formula works effectively in Katherine Bur-ton's THE TABLE OF THE KING, the story of Emmelie. Tavernier Gan~elin, Foundress bf tl~e Sisters of Charity of Providence. The words that w~re later inscribed on the coat of arms of the first Provi-dence Asile, "The Charity of Christ urget,h us," were' almost miracu-lously operative in Emmeli~ from her ~arly childhood, whe~ she used to distribute alms for her mother. As a girl still in her teens, she had a room set apart in the house where she fed the poor at "the table of the King"mherself do!ng the cooking, serving, .and ~lish-washing. Th'rough sorrow over the successive loss of her husband andthree small children she learned fhe practical need of trust in DivineProvi-dence; and this¯ trust was deepened and broadened when the bare cup-board of her first Old Ladies' Home was repeatedly replenished in an unforeseen manner. It is not strange that God should choose such a 328 November, 1957. BOOK ANNoUNcEMENTS woman to found an ifistitute w_h.oie function is Charity and Whose principle of growth is unbounded trust in Providence. (New o~or, k: McMullen Books, Inc., 1952.) "Come North as ~oon as possible!" These were th'e words Bishop Midge to M6tber Xavier, foundress.of the Sisters of Charity of Leavenworth. COME NORTH is the exciting story of Ann Ross of Methodisi~ Parentage--her father was a harsh, unforgiving Method-ist preacher who disowned th~ daughte~r after she ran away to the convent. Sister Julia Gilmore, S.C.L., is to be congratulated for the very readable account of the spiritual 'and spatial odyssey of the ~oundress of her own flourishing~'ongregation. There0is hardly a dull page in the entire book, from .the account of the birth of Ann Ross in 1813 to that graphic account of the '.'aged itinerant revival-jsti' who drove up to the St. Mary Female Institute near Leaven-worth, Kansas. All unknown to himself, this circuit rifler had come to the Academy founded by his own sister who many years ago had run away from home. to enter a convent.The book ends thus: "Two Sisters walked with him to the c~metery~where he saw the plain white marker that reads: Mother Xavier.Ross Died April 2, 1895 Aged 82 years." '(New York: McMullen Books, Inc., 1951. Pp. 310. $3.50.) , , ' o Book ANNOUNCEMENTS [For the most part, these notices are.purely descriptive, based on acursory exam-ination' of the books listed.] ¯ AMERICA PRESS, 70 E. 45th St., New York, 17, New York. The State and Religious Education. By Robert C. Hartnett, 'and Anthony T. Bouscaren. On recent SupremL, Court decisions, D~: Conant, and the California tax exemption case: Pamphlet, $.25. BRUCE .PUBLISHING CO., 400 Broadway, Milwaukee 1, Wisconsin. Life Begins With Eooe. By E.Boyd Barrett. "With a suc-cinctness that pierces: so.phisticotion and a depth of conviction that commands, the author summarizes this Imitation o: Christ for mod-erns: keep''your promises, keep your temper, keep oyour~mouth shut, keep you~r heart warm

Edward Cullen's Masculinity in Stephenie Meyer's New Moon Ahmad Yani Azmi English Literature Faculty of Languages and Arts State University of Surabaya Ahmadyanianjemi007@gmail.com Dr.Ali Mustofa, M.Pd. English Department Faculty of Languages and Arts State University of Surabaya Abstrak Tesis ini bertujuan untuk mengetahui maskulinitas dalam karakter utama dari Stephenie Meyer New Moon , Edward Cullen . Hal pertama yang dibahas adalah keprihatinan masalah dalam karakteristik maskulinitas ditemukan dalam Edward Cullen . Edward Cullen hidup dalam keluarga di tengah-tengah masa perang dan terdidik oleh keluarga yang baik . Latar belakang pendidikan yang diperoleh dari keluarganya membuat Edward Cullen menjadi manusia maskulin yang dominan , berani, cerdas , rasional , analitis , agresif , dan mandiri . Kemaskulinan Edward ini kemudian menjadi dasar dalam kehidupan sosialnya . Kedua, membahas keprihatinan masalah dalam dampak maskulinitas Edward Cullen dalam hidupnya . Kemaskulinan Edward Cullen memberi dampak dalam hidupnya dengan membuatnya menjadi manusia individu dengan sifat karismatik yang kuat . Karakter individu yang kuat mendorongnya menjadi pintar untuk memberikan alasan yang baik dalam setiap keputusan yang dia ambil. Kekarismatikan Edward Cullen dapat dilihat dari keputusan bijaksana yang ia ambil dan penampilannya yang tampan dan menawan. Konsep peran jender dari Sigmund Freud digunakan untuk mengungkapkan tentang karakter maskulinitas Edward Cullen . Selain itu , tujuh karakteristik utama maskulinitas oleh Macionis digunakan untuk mengungkapkan lebih dalam karakter maskulinitas Edward Cullen . Novel New Moon sebagai data utama akan disertai dengan data tambahan untuk menjelaskan secara mendalam dari penerapan teori . Hasilnya akan menunjukkan bahwa Edward Cullen adalah manusia maskulin yang memiliki karakter maskulin seperti ditemukan dalam teori yang digunakan . Kata kunci : rasionalitas , cerdas, keberanian , kemandirian , analitis , dominasi , agresivitas . Abstract This thesis intends to reveal the masculinity in the main character of Stephenie Meyer's New Moon, Edward Cullen. First discussed problem concern in masculinity characteristics found in Edward Cullen. Edward Cullen that is live in family in the middle of the war is educated by well family role. His educational background by his family make Edward Cullen become masculine man that is dominant, brave, intelligent, rational, analytical, aggressive, and independent. Then his masculinity becomes his base in his social life. The second discussed problem concern in the impact of Edward Cullen's masculinity in his life. Edward Cullen's masculinity impact his life by make him become strong individual and charismatic man. His strong individual character pushed him become smart in order to give good reason in every decision he took. Edward Cullen is charismatic man because he is wise in every decision he took and his personality appearance that is good looking and charming. The concept of gender role from Sigmund Freud is used to disclose about Edward Cullen's masculinity character. In addition to that, seven main characteristic of masculinity by Macionis are used to reveal deeper to Edward Cullen's masculinity characters. The novel New Moon as the main data will be accompanied by the additional data in order to elaborate deeply from the application of the theory. The result will shown that Edward Cullen is masculine man that is has masculine characters as be found in the theory which is used. Keywords: rationality, intelligent, bravery, independence, analytical, dominance, aggressiveness. INTRODUCTION Novel is one kind of fiction that is created by human. Fiction is not reflected and understood easily. Novel provides some complex ideas that support reader's thought. For one thing, novel gives a deeper and better acknowledge about human life for it has an ability in showing human affairs in depth and fully. The second reason is that "novels are long words with great amount of details in every page" (Peck, 1988:103). Detail is not created to make the reader confused but it helps to recognized how complicate the reality is the character has to face. Thus far, it is important to take details into account before the reader makes any kinds of judgments for they present all complicating facts (Peck, 1988:103). Complication and details in novel have also aroused the interest to write the thesis analyzing novel. The last reason is relative to the function of novel, which is to give enjoyment and understanding to the readers. This idea is in accordance with Perrine's, that to have a convincing claim on our attention fiction must yield not only enjoyment but also understanding (1959:3). Besides those, Lukacs sees the emergence of novel as the major modern genre is in as the result of a change in the structure of human consciousness; the development of the novel reflects modification in man's way of defining himself in relation to all categories of existence (Bernstein, 1984:14). He also defines novel as dialectic of form-giving and dialectic of interpretation and representation (Bernstein, 1984:18). Fiction has close relation to men and masculinity. The idea of fiction secretly depicted unusual phenomenon that happen in world that is set to be real. The understanding of masculinity is simultaneously broad and narrow in scope. According to Burrm (2002), "broad and scope because we are dealing at once with a characterization of masculinity that must obtain over a population and narrow because any conception must be specific to each individual within that population". Putting it into other simpler words, masculinity is a concept of being a man, owned by each male but besides by his own self, it is very much affected by the perspective and beliefs of the society. Thus, the definition of masculinity above is to make clear that in order to have a good understanding or to do an analysis of masculinity, it cannot be treated as something completely general. Man with tremendous character often compared to the women who have always considered weaker. But not all men possess the nature of masculinity which is recognized as the nature of men. Not the least of men with male gender but does not have a masculine nature. In masculinities R.W. Connell notes that "Masculinity is not an idea in the head, or a personal identity. It is also extended in the world, merged in organized social relation" (1995:29). Social environment may be forming nature of man that is growing, or to establish the nature of masculinity. Fully educated man by a woman without knowing a father can make a man with a gentle nature like a woman or it could also make men lose their natural masculine and become feminine, or could be called feminine-male. Early thinking often assumed that this division is based on underlying innate differences in traits, characteristics and temperaments of males and females. In the other context, measure of femininity or masculinity was often used to diagnose what were understood as problems of basic gender identification, for example, feminine-males or masculine-females (Burke and Stets, 1980:998). Actually masculinity doesn't always exist in male body, but there is also possibility that masculinity can also appear in female body (Halberstam, 1998:16). In Encyclopedia of Sex and Gender, Freud concludes that each individual is psychologically bisexual: Masculine and feminine traits exist in everyone. In addition to resisting a unitary construction of masculinity, Freud's position on bisexuality firmly divides biology from gender. The feminine man and the masculine woman become combinations of biology and gender that are not possible but are likely (2007:969). Story about men who is 'different' is not just fiction in novels or another written story. Their existence that are 'different' appears in the story came from real life that is really happening around us in this era. Now is the time where men asked about cosmetics, and women began to love football. This behavior does not seem normal shortly. But as said above, that is not as easy as it determines men are not masculine, or women not feminine based on what they do. Men still considered masculine even though they asked about cosmetics and start to wear cosmetics. Women also still be feminine even though they started liking football which is synonymous with the activities of men. This statement confirms that what someone does not merely explain his/her personality. Topic of masculine and feminine are still ambiguous around us is interesting for a deepened understanding. This thesis focuses deeper understanding of the nature of masculine men. Men are identical with the leaders and rulers were often highlighted its existence. Masculine itself is a natural thing that should be owned by men, although men are men discussed a 'different'. Men still have a distinct masculine traits compared with women who have the possibility to have a masculine nature. Stephenie Meyer is an American talented writer who has written Twilight Saga novels. Stephenie Meyer has a special feature in every novel she wrote. Although each novel she writes emerge from different inspirations, his novels always have a special theme, the theme of heroic. The rescue action of the loved ones by the main character in the novel. Super hero in her novel both men and women, has a masculine feature that support their heroic actions. The twilight saga, clearly told Edward's heroic action saves Bella; within the host, also told how Wanda rescue her loan body and last human family remains from the attack souls which wanted to dominate the earth. Masculinity perfectly blended in her novels. In addition to having a strong masculine themes that is arranged in each novel, the work of Stephenie Meyer has advantages that make this thesis chose one of her novels as the material. novel by Stephenie Meyer has always been a New York Times Best Seller List, and won the British Book Award. Her novels also became very well known, the series has sold over 100 million copies worldwide in 37 languages. In 2008, the four books of the series Claimed the top four spots on USA Today's year-end bestseller list, making Meyer the first author Stepehenie to ever Achieve this feat, as well as being the bestselling author of the year. The Twilight novels held the top four spots on USA Today's year-end list again in 2009. The fame of novels by Stephenie Meyer, continues in its adoption into the movie. These films made the works of Stephenie Meyer's increasingly popular, for those who have never read the novel. The success also achieved in every novel that was filmed. Differences in masculine theme in the novel Twilight Saga New Moon from other novel lies in the character of Edward addressing what is happening in his life. The peak where Edward feels really have to leave Bella, not because no longer loves Bella, but because he loves Bella too much. Edward is more concerned with Bella's safety than his selfishness defend Bella. In the Twilight Saga other novels, Edward looks so masculine and willing to do anything for Bella. In the Twilight novel, Edward saves Bella from nomadic vampires, James, and suck Bella's blood from James's toxins so Bella did not turn into a vampire. In Eclipse, the third sequel in the Twilight Saga, Edward and his family are willing to fight against the new born vampires to save Bella from revengeful of Victoria, James's spouse. And in the last sequel from Twilight Saga, Breaking Dawn, Edward fought the Volturi to protect his family. In these novels clearly told that Edward was so brave to defend his family, the people he loves, Edward was willing to do anything, survive and retain the beloved ones. While in New Moon, Edward seems leave Bella so easy, left her without protection and do not seem willing to love Bella anymore. Look different attitude taken, but this difference is not a reason in determining the nature of masculine Edward. Stephenie Meyer's New Moon is the second sequel of Twilight saga. As the information above about Edward's different attitude in the New Moon, makes this sequel is interesting to be studied. All the novels by Stephenie Meyer are full of masculinity theme, but the theme of masculinity in New moon different from her other novels. The title of New Moon refers to the darkest phase of the lunar cycle, indicating that New Moon is about the darkest time of protagonist Bella Swan's life due to Edward's masculinity features. This novel tells Bella's story of the lost love of her life since Edward left her. Edward is masculine character who became the main character in the novel twilight saga, disappeared in order to save Bella. Edward's masculine attitude made him look not masculine. But based on the previous statement, that the determination of one's masculinity is not merely determined by their behavior, because surely there is a reason behind everything he does. Edward has different masculinity in this novel. According to the brief story in background of the study that gives explaination of masculinity in the novel, it appears two questions as the problems: 1. What are masculinity features found in Edward Cullen character in Stephenie Meyer's New Moon? 2. What is the impact of Edward Cullen's masculinity on his life in Stephenie Meyer's New Moon? METHOD In order to give factual explanation on the subject mentioned on the previous chapter, this chapter would deliberately mention what are the related literatures that will be used to analyze the problems. These related literatures are the tools to analyze the subject matter later on the third chapter. MASCULINITY The Definition of Masculinity Masculinity as a word, as it is defined in Oxford Advanced Learner's Dictionary (1995), is the quality of being masculine, whereas the term masculine is defined as "having the qualities or appearance consider to be typical of or appropriate for men" (Oxford Advanced Learner's Dictionary, 1995). In general, masculine is something that is related to Virility of men. but masculine and men are not forever united. Masculine is a feature, while the male is gender. Because masculine is feature of the human, masculine feature may arise in men and women. Meanwhile, in masculinities R.W. Connell notes that "Masculinity is not an idea in the head, or a personal identity. It is also extended in the world, merged in organized social relation" (1995:29). According to Terman and Miles , in western culture, stereotypically, men are active, competent, rational, independent and adventurous; while women are passive, less competent, irrational, dependent and unadventurous. Early thinking often assumed that this division is based on underlying innate differences in traits, characteristics and temperaments of males and females. In the other context, measure of femininity or masculinity were often used to diagnose what were understood as problems of basic gender identification, for example, feminine-males or masculine-females (Burke and Stets, 1980:998). Furthermore, Halberstam argues that there is a possibility that masculinity can also appear in female body (1998:16). The possibility of masculinity and femininity that could be mixed together is strengthened by Freud argument in Encyclopedia of Sex and Gender, Freud concludes that each individual is psychologically bisexual: masculine and feminine traits exist in everyone. In addition to resisting a unitary construction of masculinity, Freud's position on bisexuality firmly divides biology from gender. The feminine man and the masculine woman become combinations of biology and gender that are not only possible but are likely. (2007:969). It is known that femininity and masculinity are not innate but are based upon social and cultural conditions. Characteristics of masculinity according to Andler, it can be described as a strong individual figure, firm, brave, and similarity. Individual who has a masculine gender have an independent nature, steadfast, strong spirit of curiosity, self confidence and courage to take a risk (1993:48). GENDER In Encyclopedia of Sex and Gender, Judith Roof defines gender as a condition of being female or male, but also includes the behavioral, cultural, or psychological traits typically associated with one sex into its meaning. Furthermore, gender may additionally refer to an individuals sexual identity, especially in relation to society or culture (2007:628). According to Jolly, Gender is different with sex. She argues that gender refers to the array of socially constructed roles and relationships, personality traits, attitude, behaviors, values, relative power and influence that society ascribes to the two sexes on a differential basis. Whereas biological sex is determined by genetic and anatomical characteristics, gender is an acquired identity that is learned, changes over time, and varied widely within and across cultures. Gender is relational and refers not simply to women or men but to the relationship between them (2006:3). GENDER STEREOTYPES Parke argues that a gender stereotype is a predetermined set of attitudes and behaviors that is believed to be typical of all men or women. Stereotypes about gender assume that there are in fact only two gender: male and female (2007:622). This definition also strengthened by Linda's argument that defines a gender stereotype as beliefs about the psychological traits and characteristics as well as the activities about masculinity and femininity (1976:168). According to Parke, this idea of opposites has resulted in gender stereotypes that are an exaggeration of the real physical, social, and psychological differences between the sexes. Feminine traits include being emotional, submissive, weak, cooperative artistic, and home-focused; masculine traits include being rational, unemotional, aggressive, competitive, strong, scientifically, of mathematically skilled, and career-focused. In many cultures masculine traits traditionally have been valued as superior to feminine ones (2007:622). GENDER ROLES According to Roof, gender roles are sets of culturally defined behaviors such as masculinity and femininity. In most cultures this binary division of gender is roughly associated with biological sex-male or female. There is much variation within the categories of the masculine and the feminine, both in terms of the possible presentation of gender and the tasks deemed appropriate to each gender. There is also great variation in the degree of relation between gender and sex within and among cultures. Some cultures understand gender as only loosely linked to biology and assume gender is an effect of and flows naturally from biological sex (2007:616-617). Robert Brannon argues that the male gender role or female gender role is like a script that men and women follow to fulfill their appropriate parts in acting masculine or feminine (Linda, 1976:168). He adds, the best way to understand gender is to understand it as a process of social presentation. Because gender roles are delineated by behavioral expectation and norms, once individuals know those expectation and norms, the individual can adopt behaviors that project the gender he/she wishes to portray (Linda, 1976:169) John Money invents the term gender roles to mark a distinction between behaviors related to one's biological sex and those related to social practices and individual gender identity. The notion that masculine roles and feminine roles, while related to biological sex, are not determined by differences in male and female genitalia had a significant impact both on the historical interpretation of social orderings and on understandings of traditional gender roles (2007:618). TRADITIONAL GENDER ROLE Traditional gender roles cast men as rational, strong, protective, and decisive; they cast women as emotional (irrational), weak, nurturing, and submissive. These gender roles have been used very successfully to justify inequities, which still occur today, such as excluding women from equal access to leadership and decision-making positions (in the family as well as in politics, academia, and the corporate world), paying men higher wages than women that they are not fit for careers in such areas as mathematics and engineering (Tyson, 2006:85). Kristina Quynn explains that traditional gender roles furthermore appear the structural binarism of gender roles producing an artificial opposition in the qualities imagined to belong to each gender. If males are smart, females must be less smart. If males are strong, females are weak. This binary system sustains the oppression of women as an inferior class of beings and keeps most people from realizing their full feminist have observed, to justify and maintain the male monopoly of positions of economic, political, and social power. Traditional gender roles have a great deal with patriarchy system that continually exerts forces undermining women's self-confidence and assertiveness, then points to the absence of these qualities as proof that women are naturally, and therefore correctly, self-effacing and submissive (Tyson, 2006:86-87). GENDER IDENTITY Jaime Hovey defines gender identity as the differing cultural and social roles that men and women inhabit, as well as the ways in which individuals experience those roles, both internally and in terms of the ways they present themselves to the world through their manner of dress, behavior, physical comportment, and so forth. Both distinguish between a person's biological sex (male or female) and gender identity (masculine or feminine) (2007:614). Furthermore, Schaefer defines gender identity as the self-concept of a person as being male or female. Gender identity is one of the first and most far-reaching identities that human being learns (1992:325). From sociological perspective, gender identity involves all the meanings that are applied to oneself on the basis of one's gender identification. In turn, these self-meaning are a source of motivation for gender-related behavior (Burke and Stats, 1980:996). A person with a more masculine identity should act more masculine, that is, engage in behaviors whose meanings are more masculine such as behaving in a more dominant, competitive and autonomous manner. It is not the behaviors themselves that are important, but the meaning by those behaviors. SEVEN MAIN CHARACTERISTIC OF MASCULINITY ACCORDING TO MACIONIS Dominant. Dominance means that the disposition of an individual to assert control that can influence other's action (Cambridge, Third edition). People with dominant characteristic also have a great power or authority to support them (Lehman, 2001:11). They try to dominate in all activities and behave as if they are best judge. They always want each word they say not to be argued. Brave. Bravery is the ability to confront fear, pain, risk/danger, uncertainty or intimidation (Cambridge, third edition). It also can be defined as the ability to control fear from danger, illness, and the uncomforted circumstances and feelings (Oxford, Third edition). According to Lehman, a brave person doesn't always free from fear, but they can suppress the fear until they can handle and control the dear, not as the contrary, fear controls them (2001:10). Rational. Being rational can be defined as the ability for showing reason than emotion (Oxford, third edition). According to Connell, rational people are someone who can see a problem logically. He adds, they will make a strong effort to determine all the significant fact necessary to make a particular decision before that decision is made into reality. They also have capability for considering the bad effects and the good effects before deciding a decision (1995:46). Intelligent. Intelligence is the ability to reason, plan, solve problem, think abstractly, comprehend complex ideas, learn quickly and learn from experience (Cambridge, third edition). It is not merely book learning, a narrow academic skill, or test-taking smarts. Rather, it reflects a broader and deeper capability for comprehending the surrounding (Lehman, 2001:19). In short, being intelligent is being clever. Analytical. Being analytical is having ability in solving problem based on good analysis (Connell, 1995:39). He adds, analytical people usually see a problem from various perspectives (1995:40). In addition, according to Lehman, they also examine the problem closely and thoroughly (2001:15). The analysis is also equipped by several data and factual information. So, the result of analysis is credible and accountable. Aggressive. Being aggressive is characterized by making an all-out effort to win or succeed (Oxford, Third edition). According to Connell, aggressive people usually behave in very forceful and determined way in order to succeed. They are also characterized by being assertive, bold and energetic. Furthermore, the are brave to take a high risk to realize their ambition (1995:32). Independent. Being independent is having ability to not rely other in support, care or fund (Cambridge, Third edition). Connell argues that independent people have freedom of dependence and exemption from reliance. EDWARD CULLEN MASCULINITY FEATURES Edward Cullen masculinity features are really influenced by his family background. The way he was born in a family in the middle of the war, formed him into a masculine character of man. Characteristic of men who have to go to war and women who should be at home, taking care of family, made Edward has strong masculine features. His father was involved in the war at that time and his mother was a housewife. Gender roles in Edward's family gave him big influence to Edward characteristic. This condition bring Edward planned to enter the military at the age of 18. Edward's decision to joined military showed that he would take risk to prosperous his family and country. Edward hard determination to join in the war is not only a necessity but also to convey that he took the decision to protect his family, to bring peace to his family and his country. Edward's protective feature proof that he would take all risk that might happen. His protective feature made him would be self-sacrifice for the salvation of a loved one. This family background had formed Edward so that he prefer save Bella with leave Bella alone. In short, Edward seemed to act out of selfness to save the one he loved. Edward's mother who was at that time perceived as more morally upright than men. considered to be the backbone of familial morals, and added to this was the belief that females were more religious than males. This is largely because women composed the greatest number of church attendants, although men dominated the roles of religious leaders. Woman who is also a housewife taking care of children at home have a big role in the formation of her child character. Edward's mother strong religious background made Edward perfect educated in religious knowledge and this makes Edward has more intelligence in response to religious issues. This can be seen from the conversation of Bella and Carlisle about Edward's opinion in turning Bella into a vampire like him. There anything might still be life after death for creature like him is his worried about the choice to change Bella into a vampire. Edward analyzed so deeply that finding the answer of his existence, which makes him reluctant to change Bella and experienced bad thing according to him, losing soul. By the time his family had formed him, Edward grew up in different way. His fate become a vampire, saved him from Spanish Influenza that was epidemic in his place. Edward has grown with some character of masculinity that based on how his family has formed him first. According to Andler one of masculinity characteristic is strong individual figure that is make someone has an independent nature (1993:48). Edward has independent nature which make him has individual figure that as result of wartime education by his family. The phenomenon of his family background affects Edward's characteristic, how he faces his life. He was not hurried find a mate. Edward masculinity characteristics of man are dominant, brave, rational, intelligent, analytical, aggressive and independent. Edward's dominant feature showed when he decided to end his relationship with Bella unilaterally. Another feature of Edward masculinity is brave. According to Lehman, brave person doesn't always free from fear, but they can suppress the fear until they can handle and control the fear, not as the contrary, fear controls them (2001:10), Edward did so. Edward took actions that prove he has controlled fear around him. Edward's bravery had appeared in his defense of Bella in front of the Volturi when he wanted to cancel his request to die because he thought Bella had died falling off a cliff. Become rational has become the absolute masculinity feature qualities that should be have by men. Where they are taught to be have the ability to show what the reason than using their emotion. As stated by Connell that a rational person is one who can look at the problem logically. He also added that they will make a strong effort to determine all the significant fact necessary to make a particular decision before the dicision is made into reality. They are also able to see the good and bad effects before making a decision. (1995:46). Man rationality commonly influenced by brain that is thinking about reason and affect logically. Edward rational feature often seem appear in the novel,the moment when Edward will not let Bella bear the danger he caused in another day. Edward has stated that he won't to live without Bella. Due to this, Edward's rational trait is appear. Edward planed to provoke the Volturi to kill him if something happens to Bella that because of his actions. Live more than a hundred years make Edward Cullen has a very long time for get an education both formal and non-formal. Edward has made it beyond the human experience of human life in general. Twice graduated from medical school and several other education is his educational background. Edward Cullen also told to have the ability to read the minds of everyone around him and that was a few miles from him except Bella. Based on his educational background, Edward has intelligent character that is being able to make reason, plan, solve problem, understanding complex ideas, and learn from experience. According to Lehman intelligent is not just about book learning, a narrow academic skill, or test-taking smarts. (2001:19). In short, being intelligent is being clever. Edward can be identified as an analytical man. It is also possibly to be proved when he was watching Romeo and Juliet movie and knew how easy human to die. Edward was envy to Romeo who is easy to die rather than him. For him as a vampire who has marble skin that is so hard and unbreakable, death is something that seems impossible. Based on the whole story of Twilight Saga, Edward becomes very ambitious to Bella. Since the first, Edward is so ambitious to own Bella, both her blood and her body. Bella's smell was different and Edward instinct of vampire wanted to taste it, but Cullens role that would never drink human blood limited Edward and make his feeling to Bella become ambitious in attention to keep her safe. Edward want to make Bella safe from everything, from his self also. According to Connell (1995:32) who is said that aggressive people usually forceful behave and determined way in order to succeed. Aggressive people are also characterized by being assertive, bold and energetic. Furthermore, they are brave to take risk to realize their ambition. Aggressive people that described have ambition to be reached, and Edward ambition is keeping Bella safe. Edward succeeds to make Bella save by force himself keep in control in physic relationship with Bella. Bella's humanity is Edward reason to force himself in order to save Bella. Bella's human body is so weak compare to vampire body. Edward aggressive characteristic can be identified when Edward and Bella launch their sexual aggression. Although they were in love each other, but Edward stayed in control in showing his aggression to Bella. Refers to the meaning of independent itself that is not dependent to others, do not need others support and do not controlled by others, it can be determined that Edward have a dominant independent feature. Which can be seen in the novel, Edward depend on the existence of Bella in this world indeed, but he had controlled himself not to have to make Bella always by his side. The existence of Bella is more than enough; at least he got Bella still alive, still human. Either that Bella was on his side or not, but the existence of Bella in this world is the most important to him, and greatly affect to his life and death. Edward has joined into social life using his characteristic and based on gender identity. According to the theory of gender identity, Jaime Hovey stated that defines gender identity as cultural and social roles differences of men and women a place to stay. How to dress and behave is a way to distinguish between masculine and feminine in gender identity theory (2007:614). Edward has such as a prince charming characteristics that clearly proves that Edward is a masculine figure. He retains some of traditional mindset and dated patterns of speech. Edward Cullen's latest mindset proves that true love still exists. Girl's obsession about prince charming is undeniable and Edward has prince charming features that are imagined by every girl so it becomes Edward masculinity feature. Girls are not longer dreaming of the perfect man, they no longer dreamt of brave knights, rich lords, soldier of charismatic pop stars. Some people think the modern view of true love is deteriorated. However, modern romance has been morphed enough be our culture that Edward Cullen could be declares the next prince charming. Like the traditional prince charming, Edward does have super-human strength, is physically attractive, and defends his woman when necessary. Another reason why Edward latest mindset is prove that true love still exist is that he denies part of himself to be with Bella. Many girls dream of having this affect on today's men, who are so often non-committal and emotionally turbulent. Most girls consistently find themselves ignoring the warnings of friends and believing that a man will change for the right girl, and they obviously think the right girl is always themselves. Girls want to believe that they can be the inspiration for man's change toward becoming a committed, loving, and unashamed companion. Edward Cullen as prince charming may be 'step down' in the history of princes but he is reality of our changing world. Girls will take the moral ambiguity and mysteriousness of men like Edward with the hope that they will be transformed by love to become faithful, loving men. Love's first kiss is no longer coming from a prince on a white horse, but instead from a man that lives in the shadow: a man who may or may not deny the dark secret of inadequacy, sinfulness, and emotional struggle. Edward character looks ancient when should be compared to the male characters in general now. This can be seen from the way he treats Bella. Bella's self argues that Edward is old schooltype. Premarital sex is not Edward's seeking election. Edward chose to marry Bella first before deciding to have sex with her. Responsibilities and capabilities such as a masculine man. THE IMPACT OF EDWARD CULLEN'S MASCULINITY IN HIS LIFE Possessed nature and character always have an impact on someone individual's own life. Good and bad effects will always appear accompany the selected action. Edward Cullen as the main character in the New Moon novel which clearly have a masculine features in his life. Masculinity features of Edward Cullen influence in his life, made him get good and bad effects of any actions taken based on the features he owns. The affect of Edward Cullen's masculinity his life is being strong individual and charismatic man. His strong individual made him become a strong person and dominant. With his entire masculinity feature Edward Cullen become a charismatic man who has good looks and behaves. Edward Cullen's strong individual is the impact of his masculinity feature. His individual feature allows him to be a strong person to stand alone and have complete control over his life. Edward Cullen is able to take a final decision on his own without the other influence him, even someone he loved the most. Edward Cullen decides to leave Bella, though Bella had begged him to stay and his family reminds him that Edward and Bella are dependent on each other. But Edward still on his decision and implementing actions from what he has taken into consideration. In addition to the moment when Edward left Bella, Edward was also a strong individual when he was apart with Bella. Edward stay away from the people living around him. Edward went away from Bella, also from his family, trying to stand without relying on anyone. Edward makes him capable; did not bother anyone else in the situation that is actually broke his heart. Edward dominant feature impacts on the pain caused by a unilateral decision that he took by himself, which leaves Bella. Edward pushed his opinion about life to Bella, where he take dominant posisition in arguing with Bella. Even Bella begged him not to leave, he pushed his opinion which he tought the best for their relationship. His dominant character leads him become brave in order to take responbility of his decision of his dominant character. His dominant character make Edward must have courage to bear the decisions he took. Edward survived bear the pain, forcing himself to be strong, for the safety of Bella. His dominant and brave feature has affect his life by make him suffer because of his own decision. Edward exceptional understanding of the life that he was facing very well because of intelligence and vast knowledge he has because his strong individual has been leading him. With the intelligence that he had, Edward being able to solve problems in his life. Edward be able to make excuses, find a way out of the problem and understand the complex understanding of life and existence, such as the definition of intelligence that uttered by Lehman (2001:19). Because of his intelligence, Edward was able to infer how his life without Bella. So he went to the Volturi decide to commit suicide as a solution to the problem. Edward has over-protective feature as the impact of his strong individual character. Edward should be forced to suffer by his own decision. Because of his strong individual character, Edward becomes overprotective to Bella. His strong understanding wont be defeated by anything, that's why Edward pushed his opinion to himself that human soul is pure. Edward reluctantly had to leave Bella in order to save Bella. Edward is very protective on Bella's soul, Edward really did not want Bella lost souls like him. Bella's safety has become the most important thing in his life from the beginning he met Bella, so anything that might be dangerous for Bella would blocked by him as much as possible. Edward would act as much as possible to protect her even if it cost with his life forever. Beside of being protective, being dominant also make Edward become aggressive. As presented by Connell is being individuals who are willing to work hard to achieve success, it is clear already done Edward and prove that he successfully achieved what he wanted. Edward is able to control himself, though with very hard for reject Bella's invitation. Edward goal is to keep Bella safe, and he struggled for the goal, and Edward was succeeded by his efforts. Edward Cullen's masculinity affect him to be charismatic. Edward became a men with very masculine appearance and charming. Edward is a masculine individual based on how he looks and behaves. Edward also has good manners and polite in front of the people around him. This makes Edward liked people who are nearby. From the appearance of Edward, Bella is concluded that Edward is a masculine charming men. As explained earlier, that according to the theory of gender identity, masculine men has masculine well dressed, good manner and behavior. It can be proven through the description of Bella to Edward when Bella saw Edward in the first time. "The last was lanky, less bulky, with untidy, bronze-colored hair. He was more boyish than the others," (2006:06). Bella described Edward as the most handsome men in the Cullens member. And Edward polite quote proofed by his manner ask Charlie to invite Bella come join the Cullen to Bella's birthday party in his house. "Do you mind if I borrow Bella for the evening?" (2006:12). Edward masculinity impacts the woman remarks against him during his life. Edward is very masculine, handsome and charming like a prince obviously attract a lot of eyes to adore him. Edward character is very charming, beautiful face and good manners make him become the idol of many women during his lifetime. Many woman who want to be his spouse, including Bella. Everything's on Edward make Bella fall in love him unconditionally, irrevocably, even willing to die for him. So many women who admire Edward, but Edward just choose Bella who is finally become a vampire like him. "You can have my soul. I don't want it without you—it's yours already!" (2006:37). Edward's charming isn't only appear in his physicly appearance, but also in his personality. Edward masculinity affect to his personality in being wise. Being rational is being reasonable and being analytical is having ability to solve problem. In short, being rational and analytical is being wise. Being rational and analytical make Edward have a firm stance on what to believe. Edward is not easy to accept the opinions or stories from other people that he does not find the truth by his own. Edward would figure out by himself or ask the person concerned to ascertain the truth. His ability to analyze something also makes him able to read Bella's mind little bit. Bella is the only one exception in Edward's mind-reading abilities, but with Edward analytical skills, he was able to read a bit of what Bella will do then. Like when Alice saw Bella jumping off a cliff, Edward received the news of Rosalie, but Edward does not necessarily believe in the news. Edward tried to call Bella's home to ask what was going on. The other of Edward analyzing is to hide his property with Bella, to avoid Bella will remember later. Edward understood that this will not be able to make Bella forget him. Edward Cullen's masculinity impact in his life made him become a man that is strong and charismatic. His strong feature made him become a strong individual man that is dominant. His domination caused he become over protective and intelligent. Edward Cullen's charismatic feature formed him become a wise man that is good looks and behave. Edward's behave isn't only in his appearance but also in personality. CONCLUSION Based on the analysis of the previous chapter, the main character of Stephenie Meyer's New Moon, Edward Cullen is a masculine man. Family role become the base of Edward Cullen's characteristics that is shown in his personality. Then his characters become his background to live in his social life. So, everything he does based on his masculine characteristics put impacts to his life. Edward Cullen lived in the family in the middle of war time, well educated by his parents. The divided of family role by his parents, make Edward Cullen has well family background that could make him become masculine man. Well educated by his family, Edward Cullen has masculine characteristics such as dominant, brave, rational, intelligent, analytical, aggressive, and independent. Masculine characteristics of Edward Cullen lead him become gentlemen in his social life. Edward Cullen has good manner in dressed and behavior. Great family role education, masculine characteristics, and good manner are Edward Cullen masculinity verification. Everything always comes followed by its impact. So does Edward Cullen. Edward Cullen's masculinity also has impacts to his life. All of those masculine characteristics of Edward Cullen have affect to his life very well. With all those characteristics Edward Cullen becomes a figure of man that is strong individual and charismatic. Edward Cullen strong individual character made him become strong person that is dominant and smart. Edward Cullen's strong individual pushed him become smart because he has to have good reason in everything he decided. Strong individual also means that he bravery taking risk in his decision. Become charismatic man support by Edward Cullen's wise characteristics which are rational and analytical. Because of charismatic isn't always inner characteristic but also in appearance, Edward Cullen is charming man that is have good looks and behave. So, Edward Cullen is a masculine man that is formed by his family role that made him become that masculine in his social life. And his masculine characteristics have impacts to his life such as strong individual and charismatic. REFERENCES Bernstein, J.M. 1984. The Philosophy of the Novel: Lukacs, Marxism and the Dialectics of Form. Minneapolis: University of Minnesota Press. Brannon, Linda. 1976. Gender: Psychological Perspective. Massachusetts: Allyn and Bacon. Connell, R.W. 1995. Masculinities. Berkeley: University of California Press. Esplen, Emily and Jolly, Susie. 2006. Gender and Sex, Sussex: University of Sussex Press. Halberstm, Judith. 1998. Female Masculinity. London: Duke University Press. Lehman, Peter. 2001. Masculinity: Bodies, Movies, Culture, Ed. New York: Rouledge. Macionis, John. 1991. Sociology, Third Edition. New Jersey: Prentince-Hall, Inc. Malti-Douglas, Fedwa. 2007. Encyclopedia of Sex and Gender, New York: Macmillan Company. Peck, John and Coyle, Martin. 1988. "Novel" Literary Terms and Criticism. London:Macmillan. Perrine, Laurence. 1959. Story and Structure. New York: Harcourt Brace and World,Inc. Schafer, Richard T. and Lamm, Robert P. 1992. Sociology, Fourth Edition. New York: McGraw-Hill, Inc

The WSU Stewart Library Annual UC-UI Symposium took place from 2001-2007. The collection consists of memorabilia from the symposium including a yearly keepsake, posters, and presentations through panel discussions or individual lectures. ; Audio Recording ; The Evolution of a Managerial Style: Marriner Eccles in the Public and Private Sector a commemorative lecture presented at the 2006 Utah Construction/ Utah International Symposium Uncommon Vision by Dr. Stephen Francis Wednesday, October 4, 2006 2 Good morning. It is my pleasure to be here. Before I start I would like to thank the generosity of those that made this symposium possible. It is really a great event that we have here, and the ability for scholars to come and study and do those, and I think that is magnificent for those that put this on. Also I think we need to thank those that put countless hours into making this symposium possible. Over the summer researching, I know the amount of hours that also went on the other side of putting this all together, and I am quite impressed with their work as well. As Dr. Sessions mentioned, my field is Tudor England. So you may say, " What is he doing here?" and I ask that same question myself many times. But I am from Ogden and I realize that from a very early age I have had a connection with the Eccles on a very peripheral level, but grew up one road down from Eccles Avenue. As a small child my first bank account was at First Security, went down there and did all that. Growing up later I realized my father would tell the story of coming home from a Bear River football game going 85 miles an hour and then he saw in his rear- view mirror lights and realized that Spence Eccles was going even quicker passing him; so I heard that story. My sister had a reception at the Bertha Eccles Center and I grew up going to church with John Eccles and his family who was Marriner" s son. I would never have guessed as a small child sitting in Sunday School looking at Sarah Eccles that one day I would actually be doing research on her grandfather. So there is a connection there and I am very interested in the Eccles family and their impact in the Ogden and then not only national but international levels. So I guess somehow that is how I come 3 a field from the Tudor era. Although I have realized from this why I so enjoy Tudor England, and that is that if I were to ever give a lecture on Elizabeth the 1st, I don" t have to worry that Sir Francis Drake and Sir Walter Raleigh are actually in the audience and correcting me when I get things wrong. So I will gladly go back to the sixteenth century after this. It is my pleasure to be here and to talk to you today about Marriner Eccles. As a historian we often then have a specific thesis or idea that we are trying to get across in research. Again because as Dr. Matt said yesterday we were talking about men that we have never met to people that know them quite intimately. That can be a good thing and that can be a bad thing. Sometimes I think maybe we get a little bit more objectivity, but at the same time as the apostle Paul said, " We see through a glass darkly". I think that is somewhat accurate of historians in general. So I hope that what I have to say has some meaning and works okay. One of the things I liked about Marriner Eccles is that, and sometimes I do this as well, is that you get the sense with Marriner Eccles that if something was true or at least he thought it was right and true, it didn" t matter how you presented it, everybody should just see that it is true and jump on board. I sometimes fall into that, so I am going to treat Marriner Eccles in a Marriner Eccles fashion and just lay out my presentation and my thesis and then I will say that it is right, and then I will let Sidney stand up and tell me how wrong I am, but that" s okay. Today specifically what I am going to be looking at is Marriner as a manager. We have often… most of the writing that has been done on Marriner 4 focuses on his ideas, especially what he was doing in Washington D. C. as the Federal Reserve Board Chairman. There is no doubt about it. This man had an amazing grasp of ideas, of how they could be implemented, and really was very impressive in his view of what should take place in the future. But what I am looking at more specifically is how he was as a manager in dealing with not only then corporations, but also then Washington years and this broader idea. We see this very prevalently in our society, this idea of the business man going into the public sphere and then coming back out of the public sphere and how does that affect the companies that they work for. That is, this transition is very popular I think. I think this is actually quite timely in the sense that Alan Greenspan just retired from the Federal Reserve Board and is probably one of the more famous Federal Reserve Board Chairmen mostly because of what Marriner did with the Federal Reserve back in the 30s and the 40s, and there is this interest of " Well, where do they go now". There is this idea that Senators then go and sit on boards after they are done and there is this real interest in the two spheres transferring in there. I just saw on the Daly Show not too long ago President Clinton talking about moving into the private sphere and the affect of that. So I am hoping this is kind of an interesting subject; I found it interesting, of how did this affect Marriner? The premise of my remarks actually comes from a quote from Marriner Eccles. He said, " I think most American businessmen have gone through a similar kind of self examination on being offered a public post. Despite their materialism and their drum- fire criticism of all politicians and bureaucrats, 5 governmental service has an attraction for a great many of them. Let them get a taste of the position and the flavor remains with them forever. Most other things afterward seem flat or jaded." And I think that is a true statement and I think that is true in his life, so we are going to try to look at that, and that is really a long introduction to my ideas, but let" s then jump right into them. Marriner Eccles as many of you know was born in 1890 to David Eccles and Ellen Stoddard Eccles. Dean L. May in his book " From New Deal to New Economics" posed the idea that one of the reasons that Marriner Eccles had this kind of broad view of what the economy should do, he is going to claim that it is actually his Mormon background. That even though Marriner may not have been doctrinally interested in the Church, the social culture of Mormonism affected the way he looked at things and saying about this collectivism of Mormonism, that that affected this kind of economic policy. And I am going to start of right there by saying that I don" t necessarily agree with May" s vision of that. I am going to, though, say that yes, Mormon culture had an affect on him, but it actually wasn" t the collectivism of Mormonism, but actually the isolation of Mormonism at that time. The polygamist system actually creates more isolation than it does collectivism. Marriner" s mother was the second wife of David Eccles and therefore really was left on her own. You get this sense, then, of again in Marriner" s writings, in his memoirs, he is discussing this idea of in a way kind of being upset that the Mormon Church asks people to come to Utah and then just kind of dumps them here. Then in his mind he found the Ogden Valley to be this kind of harsh climate that wasn" t really very friendly. He was a great person of 6 forecasting the future, but on that one he got it wrong. He said there was very few people living in Huntsville and he never saw that place growing beyond what it was then. But now, he didn" t I guess see ski resorts and that of showing Huntsville off. But he saw that as kind of harsh that you were isolated in this area. Again being the child of the second wife of David Eccles, there is that isolationism, because you really get a feeling that Marriner really didn" t know his father very well. He is going to come into contact with him every now and then, rarely has a very long conversation. They will be moved up to Oregon to kind of get away from polygamist laws and persecution, and then his father dies. He is left to take care of his mother. So if anything, I don" t think there is this idea of Mormon again taking care of each other as a community. I think more Marriner felt this responsibility from a very young age to take care of his family because he was really in a way alone. He is the oldest child. Even when his father was alive, his mother is pretty much there by herself, so he is already the man of the house even before his father dies. I think that weighs quite heavily on him, this responsibility to take care of his mother and his family. And that responsibility, I think he feels, like he has to go it alone. I liked how Sydney Hyman represented him as a " lone walker" and I think that is such a very true statement of Marriner Eccles. So my premise is that before his Washington years when he is running the family businesses he is really seeing it in that sense, that " I have to take care of these people and my family". He is then much more interested in the specific running of those businesses. Now he is going to get involved in the family 7 business of the lumber company. He is also going to get involved with Utah Construction. He will get involved in Amalgamated Sugar, and then in the 20s he will form First Security Bank Corporation. When you look at his management style in these areas before Washington, I think he has always had this kind of understanding of the big picture, but it is much more, he is much more involved in the running of these companies. His stories which are great stories, especially with First Security, when the Depression hits, the stock market crashed. Later then, they are fearing runs on the bank and in my mind I always see the " It" s a Wonderful Life" Jimmy Stewart and people running in. I don" t remember runs on the bank. I" m not that old. So I have to somewhat tie it to Hollywood. But the great story is that he is coming in and he is going to stand up on the counter and tell people " Calm down. We" ve got funds to cover this. The Federal Reserve in Salt Lake City has money". Now he says in his memoirs that those two statements were true, he just didn" t tell people that they weren" t necessarily connected. Yes Salt Lake had money, but that doesn" t mean that it was going to come to his bank and it was going to go out to them, but they don" t need to know that. He then tells his tellers, " Take as long as possible. If somebody comes and wants money, even if you have known them your whole life, tell them that you have to go back and get their signature card to make sure that the withdrawal is appropriate. Pay them in very small bills and count them out very slowly so that we can close on time and not have to shut down the bank". So he tells them this and then the next day when there was another fear then he says, " Okay now what we" re going to do…" and this I think is quite ingenious, so then he says " The 8 next day open up as soon as possible and no matter what they say do it as quickly as possible and pay in large bills, because we don" t want anybody on the second day to see a line. We want people to think that this business is just this bank running normally. There is no one waiting in line. We are calm, cool, and collected". So a total turn around. So you see he is getting involved on a very fundamental basic level of explaining to these tellers how to do this. He is the man up on the table, if you will, bringing everybody together being under control. You also see in these earlier years that he is more involved in the actual aspects and running of these companies. There is evidence as we were looking in some of these documents that, for example, in Utah Construction, he is actually going out and will make a report to the company saying, " Well, I was out at this site and it seems that the concrete is coming in. They are pouring it very well. I was out there. Things seemed to be going along very well." It was the same thing with Amalgamated Sugar. He is off looking at sites, maybe where they can have a factory or something, again more on this level of actually looking at the production and process of these companies. Another one specifically going with the milk company he started. He found out that he was going to work all of this. Thirty- three percent of the stock in the company was held by a Mr. Radcliff of Los Angeles. Marriner went to L. A. and asked Radcliff to meet him in his hotel room where Marriner proposed buying Radcliff" s stock. Radcliff said that he needed a day to think about it. And this again is what I love about Marriner. He says, " Well, I" ve got to leave tomorrow. Let" s not think about it. You know that this is a good deal. You know I" m giving you a good deal. Let" s just do it right now", 9 because he was worried that the Chicago group might come and talk to Mr. Radcliff to buy his shares. So Radcliff is like, " Well Okay but we at least need a lawyer to draw this up". And he says, " Look, this is a basic no- brain concept. You" ve got stock, I" ve got money. We can just write it up right here and sign it". And Marriner then says that he is probably glad that Mr. Radcliff didn" t think much of lawyers because he sat down and just on hotel stationary wrote out two copies of the contract and they both signed it and off he went. Again this is to me very specific intervention in a company trying to run it. He is the man in charge in this period. With the coming of the stock- market crash, this is going to be the event that changes Marriner" s life, and this is where he sees even a bigger picture. I believe that even up until this point in time Marriner really has been focused on running these companies for the benefit of his family, and that is the scope of where he is looking, and is more involved then in the running of those companies. But now with the stock- market crash and especially then the ensuing great Depression, he sees that…" You could try to run the company the best you can, but because of these bigger events that you can" t control, companies can fail. Well, maybe then you can control these bigger events". And this is where, then, Marriner begins to look at even a bigger picture and starts to have these ideas of how to fix the economy by massive government spending; that you can" t leave it up to businesses to fix themselves because it is too big of an issue. You can work all of your life like his father did and make this amazing company, but if other things affect it that you have no control over, no matter how hard you work, 10 it may fall apart. So therefore, we need to come up with these bigger ways of solving the problem. And often times he gets referred to as this policy of massive government spending to prime the pump is often considered to be Keynesian economics, although he is proposing this before Keynes does. Because he is a businessman and a very successful businessman, he is asked to come back to Washington to discuss these ideas, well not specifically those ideas, but just where the economy should go before a Senate Committee; and this is where he then proposes these ideas. And again, as is often stated in books and memoirs, this isn" t some long- haired radical economic professor coming with some wacky idea; this is a millionaire businessman proposing these ideas. And this catches the attention of the Washington think- tanks, if you will, and he is asked to come back and work in the Treasury. You can tell again in his memoirs, it is kind of the put- up or shut- up position. Here you have been talking about all these things, now are you going to accept an active role in the public sphere. Marriner decides that yes, this is what he needs to do. Now today, if the person were to go back to Washington and eventually end up on the Federal Reserve Board, you should get out of all your business dealings, you only had to get out of banking. You couldn" t actively be in banking, but there was nothing else to stop you from being in all these other things. To me, that is what I find fascinating, is that he doesn" t divest himself from these other activities. And it is not just divest himself. It is not like he has to sell his stock or anything, he is still the President of many of these companies. It is not just as if, " Well, we" ll just keep him on the board"; no he is going to be President 11 of Amalgamated Sugar. While he is back there he is going to be President of Utah Construction. And in his mind he sees no conflict of interest, and to be honest as I have looked through these things, it doesn" t seem that there was a huge conflict of interest, but it still is interesting that he is trying to keep both feet in those spheres. He is not completely going into the public sphere. He wants to hold onto that private sphere. As was said last night and definitely true, I think one of Marriner" s greatest strengths was his ability to pick good managers for those companies. If you look at his again personal memoirs, he is kind of proud of the fact that he has never read an economic theory book, that he isn" t that college educated. But at the same time I think that maybe bothered him a little because he was very clear on making sure that his managers had educations. So as much as he was talking about his informal education and that this was just kind of through observation and experience, he was going to make sure that the men who ran these companies had those educations. For example his brother George received a business degree from Columbia University and ran First Security during Marriner" s absence. Later Spencer Eccles would also then go to Columbia. Marriner sent his own son Campbell to the Wharton School of Business. Eccles had H. A. Benning who ran Amalgamated Sugar. He went to the Rochester Business Institute. A. E. Benning who later ran the company attended Yale University. And as we said, Dr. Matt was talking about yesterday, later after he comes back from Washington, Ed Littlefield from Stanford is going to run Utah Construction. So as much as he is talking about this self- made man who hasn" t had a formal education, he is going 12 to put those key men into those positions. I think this is a huge shift in that he is forced to allow these men to do their thing. You can not micromanage, or at least it is very difficult to micromanage two thousand miles away. So instead of being this active participant in these companies, he is forced to delegate that authority. That is going to change the management style of these companies. The other thing is that once he gets back to Washington, as much as he may be proud of the fact that he never read an economic professor" s ideas, he will rely on them still in his role as Federal Reserve Board Chairman. One of the great ones will be Lockland Currie, a Harvard PhD who had a founding in traditional economic concepts. So as great of a thinker as Marriner was, he still needed these people to kind of formulate what he already had his mind in this kind of technical language. That is where his management style is going to change. Currie is I think is one of the more fascinating people in his Washington years. Lockland Currie was hired by Marriner Eccles. Again, Marriner" s ability to find people of quality, intelligence, and capability. Lockland Currie again was a PhD from Harvard and Marriner wanted to bring him in as the head of research for the Federal Reserve Board. The problem was that there was already a head of research and… well, I don" t think it is a very big mystery of those who know Marriner. He is not a very political man. He is not one to play the game, and here he is in Washington. I mean this is the biggest game in the country. And he just, I think he is just struggling with this idea of, " Why can" t I just get rid of this guy and put in the guy I want", but it doesn" t work that way in Washington. So he said, 13 " Well, I" ll just make you an assistant research director but you don" t really have to kind of answer to this guy. You just answer to me. Well, that" s going to tick both off and it was kind of ugly. But they did work well together. Currie stated, though, and again I think this gives us some insight into Eccles… He says, " Although a fluent talker, Eccles had some difficulty expressing himself forcibly and coherently in writing. His mind was so active that one thing would suggest another and this a third, and there was always a danger that the original point would get lost in the shuffle". He then later stated, " Eccles would doubtless be astonished if someone told him that he was not the easiest man in the world to work with or under. I had to smile, though, ruefully, in reading his stories of his difficulty in getting over a point to President Roosevelt, as I experienced exactly the same difficulties with him." And again, Marriner would come back and go, " Why, why, doesn" t FDR see this truth?" You can just see Currie going " Why, why, don" t you see this truth that I" m trying to get across to you?" That having been said, Currie goes on to say, " These criticisms, however, are minor. I both admired and was personally very fond of Eccles". But I think that demonstrates his management style that Marriner had. I think this is something I can relate to, and probably my students can relate to too. If you" ve got an idea, you" ve got back it up. If you can" t back it up, I don" t care how great your main statement was, if you can" t back this up, then we" re not going to have a good discussion. He was willing then to openly discuss matters, but it had to be on this very rational level, and I think this is somewhat a similarity that I at least admired in him or maybe just saw some of myself in. Not that I" m trying to put 14 myself on the same level as Eccles, but I do like things more verbally. I would rather sit and hash it out in a conversation, than sit down and write it and have somebody critique that. A lot of my ideas are formulated through discourse. The same thing was true of Marriner. He liked this idea and on a management level that can somewhat be frustrating for those underneath him because again, as Dr. Matt was talking about last time, in this evolving corporatization of America where you are trying to streamline and make things more efficient, sometimes just sitting and hashing things out at least some people might not find that the most efficient form. In fact Currie got very frustrated with this idea. " Why can" t I just write this up, you look at it and say okay, and move on?" Whereas that wasn" t really working; at least when he did write he had to keep it very to the point. Again don" t go off with all this flowery crap. Currie said, " So most of my memoranda to him were short, simply worded, and action oriented; and were passed personally to Eccles usually unsigned and even undated, which may explain in part both their character and the relative lack of memoranda by me in the official archives. Some of my most influential work left no record at all as it took place in the preparation of speeches and statements by Eccles. While I enjoyed writing, he much preferred talking, and it was in these interminable discussions that accompanied the preparation of each speech and statement, and that often lasted late into the night with revised drafts to be prepared the following morning for other and successive sessions that I most influenced his thinking and he mine." 15 Now if you" ve got a man like Currie who is willing to do that, management goes well. But if you are trying to run later companies, this probably isn" t really great. A lot of people may want to be home with their family, as Ed Littlefield told Marriner. He said, " Yes, I" ll join Utah Construction" But basically Ed Littlefield told Marriner, " But I" m not going to be you. I" m going to go home at night". I think again, if you" re that same kind of character as Marriner, " Yeah, no, we" re going to stay here until two in the morning and we" re going to hash this out and work this out", and I think for Marriner that was fun. That was exciting. Currie is just like " Oh, here is my third draft, come on. Let" s go home". In his relationships with those around him, he could be abrasive and often times that tends to be the adjective describing Marriner. And this here again is an example of where the man was a businessman and a thinker, and not a politician. He had some struggles and specifically with Henry Morganthou, who was the Secretary of Treasury under Franklin D. Roosevelt. The two just didn" t see eye to eye because they really were wrestling for power over the monetary system. Marriner is wanting to turn the Federal Reserve Board into an independent organization that can really direct monetary and fiscal policy and basically the Secretary of the Treasury was not real happy about this and felt that he was encroaching on his power. You can see though, that in the end Marriner wins. Again, most of us had at least heard of Alan Greenspan and Bernacky and the Secretary of the Treasury is kind of fading in our collective " who is he?" So he wins not just for himself, but in the long run Eccles wins, but that doesn" t mean he didn" t ruffle some feathers along the way. 16 Here is an example. In July of 1936 Morganthau was livid that Eccles had increased Reserve requirements by 50% without notifying the Treasury. Morganthau called Eccles and railed against Eccles" actions, and Eccles claimed that Morganthau had just been out of town, and " Sorry I didn" t mention it to you, but I was going to do that, but I did have President Roosevelt" s approval". Again, not the most tactful. Morganthau then wrote in his diary after railing on Marriner he says, " I certainly put the fear of God into him, and I doubt if he will ever pull another fast one". He wasn" t such a good predictor of the future. Lockland Currie here once again is like, " Oh crap, what has happened here", and he writes to Marriner saying, " Make overtures to the Secretary. Tell him you do not question his authority, ability, or (…?) in connection with monetary control. I know that you put ideas and objectives above personalities. Since the contribution you can make rests in the final analysis on the degree of cooperation you can obtain from the Secretary, I think you will be prepared to make real sacrifices for the sake of your wider objectives". Then again, here is an underling telling Marriner, " Mellow. Try to work with this guy. If you want to make a difference, you have got to work with him." Eccles at least at that time must have taken Currie" s advice, because Eccles had been vehemently fighting Morganthau over a particular policy and the two had decided… and I love this. You can just see them in this argument. " It" s like, yeah, well, we" ll just take it to Roosevelt and see who wins." So they both go to Roosevelt. Morganthau gets to meet him in the morning and Morganthau explains his policies and FDR says, " Well, that" s good, but let me hear from Marriner, and then I will make my 17 decision". Marriner comes in and basically explains the exact same thing that Morganthau had and so he is now, after weeks of fighting, he comes in and presents Morganthau" s ideas, and Morganthau is just standing there, just blown away. Later Morganthau told his staff, " In my whole experience I have never seen anything like it. And the thing that frightens me is that a man can so completely reverse himself." I think he was not necessarily trying to placate Morganthou, because that doesn" t strike me as what Marriner would do, I think, again in his mind, this is where I think he is kind of clueless in a way about… I think he thought this was a great argument that he and Morganthau were having. This is how you come to solutions. This is how you come to ideas. You don" t take it personally. Whereas, Morganthau takes it very personally. I think Marriner walks away from all of these kinds of things thinking, " Well, I don" t understand why you" re upset with me. That was just a fun exchange of ideas and I finally saw your side of it." Morganthau is just stunned that this is going on. I think that is the part in management that Eccles never really saw, is that maybe you have to be a little political to soften things. And really, you know, he was extremely successful, so I" m sure in his mind it worked find, but again, Currie said for example, " Our failure to get open- market operations transferred entirely to the board was due in turn to Chairman Eccles" failure to court Senator Glass in the early days. So there was this idea that, " Yes we accomplished a lot", and Currie may be wrong, but in Currie" s mind at least he is saying, " Yes we accomplished a lot but we could have done so much more if you had just tried to soften a little". Of course 18 you could argue that if he tried to soften a little, he wouldn" t be Eccles and maybe wouldn" t have gotten what he did get. Sam Carpenter who was the Secretary of the Federal Reserve Board said, " Because Eccles was not a politician, he didn" t think like a politician. He thought of getting things done and I think that is one of the things that got in his way when he was working on the Banking Act of 1935. He thought if he came up with the right ideas everybody would say, " Come on, let" s do it", and he didn" t think of it in the sense of getting a thing done politically. He goes on to say, " Marriner" s biggest problem was himself. He was abrasive in the extent that he knew what to do and the other people resented his pushing and saying, " Come on now, let" s do this". But in a way I also thing that is exactly what made it that he did get an amazing amount of things done, and I think those that worked for him respected that idea but he wasn" t always the most fun to work with. Once he comes out of Washington, I do think that his first statement is true, and no offense to the companies that he had, but I don" t think they seemed as exciting as what he had been doing. Because he really had been formulating national and therefore international policies and as greatly… I mean definitely in my mind the Federal Reserve Building should be named, and it is named the Marriner S. Eccles Federal Reserve Building. He does in reality create the Federal Reserve System that we have today. That is so true; one of the most influential men in American history from an economic point of view. He will get involved in the World Bank. He is going to get involved in the Federal Housing Administration. I mean these are huge things, and again I am not trying to 19 diminish the companies he had here, but I think in his mind, it is not as exciting, that is not as fun. So when you see him come back from Washington, there is a more distance in the running of those companies. His management is not as hands on. He is now more going to allow those men underneath him to more actively run those companies, and now he is going to kind of sit back in a way and things will be brought to him. He is still more than happy to have those conversations, but I don" t think you see what you saw before Washington. He is not going to, and this may have something to do with age as well, maybe he feels like he has earned his stripes. But you are not going to see the man going down and telling people how to run things. He is going to be more than happy to tell people what he thinks about policy and where they should go, and he may not pick the exact right moment to do that. One of my favorite stories over the summer was from Justin Eccles saying that at a family reunion, he is going to decide instead of to talk about David Eccles, he is going to stand up and talk about birth control. Because again, this is right, this is true, you should just listen to me. Generally Mormon polygamist family reunions are probably not the best place to talk about birth control. So there is this kind of struggle with bringing up these points that he wants. But at times he is going to have to step in and I think that is going to happen in Utah Construction. He is going to be concerned about the way that Christensen is running the company. So when Christensen is running the company in Utah Construction, you actually see memos again where Marriner is going to discuss " should be buy these huge ore ships that are going to transport things". Again this 20 seems to be a very mundane issue, but he is going to have to do that. Once he puts Ed Littlefield in control, you do not see those same kinds of memos. Again, it" s like " Okay I had to deal with this, but now that I know that this person is in control, he can take care of that and I don" t have to worry about it", and I think I really appreciated that in Ed Littlefield that he could then go on and do what he wanted to do. The same thing is true of First Security, I think in his brother George he had no worries that First Security was running correctly. He does seem to get a little bit more involved in Amalgamated Sugar. And it is not that the Bennings were bad, because really he still left the Bennings to that. I think it is one of his older companies and you will still see him kind of go out and look at new factories, where again you don" t see him really going out and looking at the sites of Utah Construction. One of the things, though, that I think was not as affective then in his managerial skills, is because he allowed these men to run things, you don" t see the cross fertilization if you will of these companies. He really lets them run independently. In a way that" s good but on another level, you would think that to have a manager in all these companies, they could use their collective knowledge to help the other companies. But Marriner seems to be much more, " No, I" ve given you this responsibility, you take care of it". For example in the 1960s Amalgamated Sugar was discussing if they should get in the cattle feeding business and Marriner said no they shouldn" t because we tried that in the past and it didn" t work. Mr. Alan on the board said, " Well, I don" t think we should make 21 decisions on the future based necessarily on just what happened in the past". I would love to be in that board room to see someone take on Marriner and say that, and then Marriner quickly, I mean the man had a very good grasp of things, said, " Okay, well because of this reason, and this reason, and this reason, that is why it is not effective". But he never said, " And it didn" t work economically for Utah Construction". Utah Construction also had cattle. He didn" t pull on that information to make his point with Amalgamated Sugar. The same thing is true again with Amalgamated Sugar. Ed Littlefield is going to corporatize Utah Construction in the late 1950s and into the early 1960s as Dr. Matt talked about last time. Amalgamated Sugar does the same thing but about ten years later and it doesn" t seem that there was any discussion, " Well, this is what we did in Utah Construction. Maybe that will help in Amalgamated Sugar", which I think is a great story and on one level is great management. There was discussion in Utah Construction about getting a loan at the prime rate and Ed Littlefield had gone off and found that the Bank of America would give them the prime rate, so they have all located. George Eccles, his brother, wasn" t there. When George finds out that they had gone to the Bank of America and not to First Security, he loses it and says, " What were you thinking? How dare you do this?" Again, I would love well, not to be a fly in the room. I don" t want to be actually there, I would get really stressed. But they went at it, and I guess other members of the board were like, " Oh, this is going to be fun. Let" s watch the Eccles boys go at each other". But I like the fact that Marriner was saying, " No in this situation, I am wearing the hat of Utah Construction and he tells George, 22 " You know that if you can" t give me the prime rate from First Security, Bank of America will". And George was like, " Okay" in the end. So in that sense I think this is very beneficial because he does believe that, " No I am wearing the hat of Utah Construction and I will fight hard for the best deal, even if my brother and my own company is First Security Bank". But at the same time I think that I think demonstrates that attitude that these companies are separate and I" m not going to mess with saying " This is how we did it here, this is how we did it there so maybe you should work from that". I think that kind of independence and isolation is what I talked about before. Finally, I think one of the things that I find very interesting is that he still was interested in these bigger issues and policies. I briefly mentioned birth control. Very interested then in birth control because again he saw the economy on this big scale and he is saying, " As these other third world countries over populate…" and again I think this is very future sighted. " Eventually you are going to out- source and labor is going to go to those other places and that is going to cause economic problems. We need to reduce the size of labor" So through birth control. The other thing was that he saw Vietnam as a big waste of money and said that… well, here" s a quote. I love this. He says, " The most important issue before the country today is our involvement in Vietnam. If affects every facet of our lives and our relationship to the rest of the world. Considering the financial and monetary aspects of our involvement, it is primarily responsible for our large budgetary deficit which is causing inflation. It is mainly responsible for the large and increasing deficiency in our balance of payments." Now I think this is a great 23 quote of saying, here is against Vietnam and the problems it" s causing. Guess where this statement comes from? The Annual Report of First Security Bank. This is not a speech to a big, and I love this. If you read the First Security Annual Reports, this becomes his bully pulpit. Whereas other companies, I have looked at Zions Bank, the only thing in the letter from the management is " this is how many loans we made, this is our…" I love these from First Security because there is always this section on where I think Marriner gets to kind of go off and talk about these. Spence I" m sure can correct me but I would love to have been one of the stockholders at First Security getting my annual report. Any means he has to listen to his bigger message he will use. And again I think he honestly believed, and I am not disagreeing with him, that as a stockholder of this bank, you should be looking at these bigger issues. You should be seeing how this fits into the bigger picture. Marriner was always a big picture man and he will let the rest of these people underneath him deal with the details. I think again from the public sphere to the private sphere, that public sphere affected the way he looked. I think he was always the big picture, but public service broadened his big picture, and I think in some ways that definitely benefited the companies he had after, but also in other ways there were some issues where he could have maybe made them orchestrate better but because he wasn" t interested it didn" t happen. So in a way, he started his life in isolation with the weight in a way of the world on his shoulders, and in the end he finished his life as an isolated man still with the weight of the world on his shoulders. 24 © 2007 WSU Stewart Library, All rights reserved.

COMPILER PRINT i«»«~^««»«W5!*»$«!5!«««*«5»R#V W**^ GETTYSBURG COU.&.& .^irti' f GETTYSBURG COLLEGE | GETTYSBURG, * 1 g^^ pa> • | - L.RARY p s I HELP THOSE WHO HELP US. I I I |1 ! S ] The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. "M****** CAPS AND GOWNS To Gettysburg College, Lafayette, Lehigh, Dickinson, State College, Univ. of Penn-sylvania, Harvard, Yale, Princeton, Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods for Degrees. MR. COLLEGE MAN '"' We are already lining up our clients for nextSpring. With our National Organization of 12 offices we will need over 2000 college men for technical, office, sales and teaching positions throughout the United States. We can also use at any time college men who are in the market for a position. Let us explain to you NOW. Write for the "College Man's Opportunity." It tells how Hapgoods, a great organization built up by college men has placed many thousand young men, has raised the standard of college men as a business factor throughout the world. State age, education, location desired. ^^C^.-——,^./?.---. TUJE JVATIOjr&X, ORGJJVIZATMOJY OF HP-PGrC)©©!}, JBJMJJT BHOKHUS. Commonwealth Trust Building, Philadelphia, Pa. HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Steam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. JLivery CL-t-tcuchecl. Jotm P. !V(E|l 16 THE MEECUEY. the influences of the world and teach their children the ways of Christ, and, on the other side, to counsel and amuse, unless they will be able to put into practice the theory which they are learn-ing. The literary societies arc the practical agents whereby the ease of speech and calmness of expression are attained. Those of you who are neglecting the advantages of these societies, are losing the foundation for successful careers. The literary societies are the gates of opportunity which are open to us all. Shall we enter and avail ourselves of these opportunities, or shall we wait until the gate? are closed and allow the breezes to bear back the sad tidings, too late! too late! We are all desir-ous of power and success and it rests with ourselves to decide whether we shall be influential men and women, leaders among men, or whether we shall be weaklings and puppets in the hands of the strong to be utilized for whatever purpose they may see fit. When we enter upon the wild and stormy sea of life to per-form our little parts as members of this great universe, we will meet with many other ships, some of which will try to run us down and sink us in the waves of defeat; others will challenge us and utilize every advantage to beat us in reaching a certain goal, while derelicts and wrecks innumerable will approach and demand assistance. Moreover, on every hand we will encounter numerous mallstroms of indifference and shoals of discourage-ment upon which many a craft has been shattered, and whether we, as skippers, will be successful in steering safely by them will depend upon our practical education—our literary training and hence our ability to lead, to command and to express our views forcibly and in a clear and concise manner. All of us, I believe, realize the importance of literary train-ing and development, but only a few, triste distu, are taking advantage of the opportunity which our societies afford for self-improvement. Let us dispell this atmosphere of indifference which surrounds our literary activities. Pill to overflowing each week the literary rooms ana make those old halls sound and re-sound with the thunder of your oratory and the magnificence of your eloquence, and then go out into the world fully equipped to fight life's battles and prepared to make Demosthenes and Cicero turn in their graves and stare in amazement. THE MERCURY. 17 THREE GREAT PHILOSOPHERS. Aristotle—Part I. CHARLES W. HEATHCOTE, '05. BISTOTLE, one of Plato's best students, was born at Stagira in Thrace, B. C, 384, and died as an exile at Clialeis in Euboea, 322, B. C. Aristotle was the son of Mcomachns, an eminent physician, who held a high position under Amyntas, king of Macedonia. Mco-machus was also an eminent writer on natural history. Aristo-tle's father died about 367, B. C, and shortly after his death Aristotle came to Athens and became a student at Plato's acade-my He remained a student at the academy until after his master's death which occurred in 347, B. C. Aristotle ranked first among the students and would prob-ably have succeeded his teacher as Head-master of the academy, but he was lacking in respect for him. At a very early age Aristotle manifested an aptitude for philosophy. He was more original in his thinking than the other students. It is said that he broke the rules of discipline at the academy continually and was censured for his insubordination by Plato. After Plato's death Aristotle retired to Atarneus in Mysia where Hermias, his friend, was ruler. He remained at Atarneus three years and during this time he married Hermias' niece. It was during his brief residence at Atarneus that he was invited by King Philip of Macedon to become tutor to his thirteen year old son, Alexander. For eight years he was instructor to the 3roung Alexander. A strong friendship sprang up between the future great conqueror and the great master. In later years Alexander sent Aristotle gifts of money to aid him in his work at the academy he had founded in Athens. He also presented him with many valuable specimens of different things from the various places he conquered when he was on his great conquest of the world. His school at Athens became famous at once as a center of philosophic teaching. It is said that in the mornings he lec-tured to advanced students on the deep truths of philosophy. In the afternoon the lectures were on popular subjects and to these the common people were admitted. 18 THE MEGCUEY. Aristotle wrote and lectured on many subjects. To give the order of the composition of his works is almost impossible. He was rewriting and re-editing them continually. His writings treat on rhetoric, logic, moral and political philosophy, physics and metaphysics. Aristotle was deeply indebted to the philosophers who pre-ceded him. Problems are constantly recurring in philosophy for solution. Each time they appear their solution is made easier and an advance is made in reasoning. Socrates met diffi-cult problems and some he was only able to solve partially. Plato took up the work of his master and reasoned more deeply than he on the difficulties Aristotle continues the work and profiting by the triumphs of his predecessors is able to advance out upon many lines of investigation and speculation. The simple philosophy of Theoles of the earlier Greeks had con-tinued to grow more and more complex as the years went by and at the time of Aristotle such difficult problems had arisen .for solution that Thales had never dreamed of. ' •[Ttag as Aristotle endeavored to solve philosophical riddles "lie 'tried to interpret them practically by facts. He rejects the answers that are general in conception and he desires and seeks after the concrete. He is careful and clear in his reasoning. Aristotle can well be called the father of logic. Or as Wal-lace has well said: "If Socrates broke ground upon the subject ■of the concept, and Plato laid the foundation of a theory of pro-position, Aristotle in turn completed the analysis of knowledge iby adding his theory of syllogism. The characteristic feature t>f syllogism lies in emphasizing the fact that we discover the general characters of a nation by the help of some conception which is wider than this nation itself while narrower than the general idea with which we are seeking to connect it. And thus the aim of science is just the discovery of these media or middle terms by which our knowledge will be at once widened or uni-fied." His logic led him to believe in God. However, his concep-tion of God is not as lofty as set forth by Plato. He is not so deeply impressed with religious truths. He does not urge man to strive after the Highest Good in the sense that Plato does. Aristotle is indeed the practical philosopher. He urges the THE MERCUKY. 19 individual not to contemplate on some abstract thought of good-ness, but as members of the state and of society each individual must live a righteous life so that good may be done. He con-demns individual selfishness. Sin is the result of choice. He realizes that when men sin wilfully they are destroying their own character. When a man does true thinking he is living a happy life and will rise above sinful appetites. Contemplation forms the basis for the best life man can live. Man's whole nature must be consistently developed in order that the soul might be truly happy. Aristotle lays great stress upon present living. Each indi-vidual should live in closer social bonds with each other, in or-der that each one might understand the other better. Thus all would be able to understand the higher things better and the moral tone of society would be stronger. Statesmen and rulers would live truer lives and be more qualified to rule and govern. Since Aristotle lays much stress upon present living his ideas as to the continuance of life eternally are rather vague. He thinks that ideal life may be found in our present life. Aris-totle's conception of the ideal man is one who is willing to help others, strives after the good and unselfish, disdains favors, and presents many other fine qualities. The ideal is entirely too finite in its conception and is i.ot conceived after an infinite ideal which cannot be attained in its life on account of its perfection and infiniteness. In all human activities in the midst of the complexities of life true pleasure should be sought after. This pleasure or hap-piness will be helpful and beneficial to all if it is governed and controlled by consistent principles of living. Virtuous happi-ness may be cultivated and developed. Or, as Uberweg says, "Ethical virtue is that permanent direction of the will, which guards the mean proper for us, as determined for us by the-reason of the intelligent; hence it is the subordination of appe-tite to reason. Bravery is the mean between cowardice and te-merity; temperance, the mean between inordinate desire and stupid indifference; generosity, the mean between prodigality and parsimony, etc. The highest among the ethical virtues is justice or righteousness." Aristotle draws clear distinctions between mere impulses and 20 THE MERCURY. intelligent decisions. Man by his superior intellect is able to have such control over his will power that he is able to make decisions that are correct and proper. Since virtuous living is manifested in human activity the true practical side of it is manifested in the community. Aristotle, like Plato, believed that the best moral life should be lived for the sake of Stale. On the other hand Aristotle lays down the sublime truth and principle that every government will see that its constitution requires the development of the best moral life of its citizens Aristotle understands the past history of Greece. He sees wherein she has failed and has been truly successful. He reali-zes that one form of constitution grows out of another. Govern-ment is a process of evolutionary development. Through con-stitutional history men read the past and discover the possibili-ties of the future. Failure in one form of government may be and probably will be the stepping stone toward the establish-ment of a good and strong constitution. He strongly condemns mob rule, tyrants and despots. If the people are truly virtuous, righteous obedience will b'j readily rendered to the State. The State is the outgrowth of the family. There must be union of aim and of purpose. Or as Windeband says: "The good of the State, therefore, does not depend upon the external form." It is time that the individual has power in the State but he must be willing to subserve personal desires for the best interests of the State. The individual must give true obedience to the State and he who is not capable of true intelligent obedi-ence is only fit to be a slave. The union of citizens must be strong and firm and their unanimity must be above all artifici-ality." The most practical form of the State is, in general, a government in which monarchial, aristocratic, and democratic elements are combined; but in all individual cases this form must be accommodated to the given circumstances. Monarchy, Aristocracy,, and Timoeracy are, under the appropriate circum-stances, good forms of government; Democracy, Oligarchy, and Tyrany are degenerate forms, of which the latter, as being the corruption of the most excellent form, is the worst." (Uber-weg, 170.) THE MERCURY. . 21 POLITICAL REFORM. HERBERT W. GARNES, '08. ENNSYLVANTA! the Keystone State! once the pride and boast of the nation! with her great metropolis, the City of Brotherly Love, with her Capital, the seat of government, all fallen into the hands of thieves, robbers and traitors, with her civic affairs rotten from center to circumference! Is it not high time, my friends, for us to raise our voices in behalf of political reform. There was a time in the history of this great commonwealth, when political reform reigned supreme. A time when we enjoy-ed a government of the people, by the people and for the people. A time when we were not cursed by class legislation controlled by trusts and great corporations. A time when the political arena was not filled with rogues and bribers, when a man could go to the polls and vote with a free hand and a free conscience. A time when we heard nothing of the gang and grafters, when we were not compelled to bow in humble submission to their devilish machinations, but when we were free and enjoyed the blessings of liberty. But what has been the political condition of our State for the last few years? Go to the very center of government and what could you behold. A gang of political tricksters and freebooters has the city and State by the throat and is strangling truth and purity to death. The gang has prostituted the ballot, robbing citizenship of one of its most sacred privileges. It has passed laws for the protection of those who commit crimes against the ballot. It has utterly corrupted the public service and entered into the most appalling traffe with crime to defeat the will of the. people. It has robbed our public schools and oppressed our in-sane institutions. It has supported the trusts and corporations-in their extortion from the people. It has raided the State- Treasury and robbed it of millions of dollars to pay for the mag-nificent capitol made of putty and plaster-paris. But go to the city of Brotherly Love and behold the Demon is there f The monster holds in his powerful grasp every public interest of that great city. No class, creed race or condition is exempt from GETTYSBURG COLLEGE f Gettysburg, Pa. | = LIBRARY ws*J 22 THE MERCURY. the tyranny of the gang. Honesty has been outraged, municipal honor sacrificed, and crime upon crime has been committed. Go from the north to the south and from the east to the west of this great commonwealth; from city to town, from town to village, from village to hamlet, and you will not find a spot that has not been blighted by political tyranny. Is it not time, I repeat it. is it not time for us to rise in our strength and in our might in the interest of political reform? Why should a political gang, a gang of thieves and crooks, be permitted to rule this great State? Why should a great political octopus be allowed to wrap its coils about our free institutions and strangle them to death? Why should we allow the oil trust, the coal corporation and the railroad combines to draw the very life blood out of our veins? Are we free, or must we be slaves? Shall we sit down and al-low cunning, ambitious and unprincipled men to subvert the power of the people and usurp for themselves the reins of the government ? Shall we allow them to bind us with fetters more galling than those with which England bound the American colonies? Shall we sit idly by while corruption and graft which have existed in this State for a number of years, and have re-sulted in the suicide of a number of men who were made victims of the rotten system and brought suffering and disgrace to their families, goes on? Shall we allow the guilty ones to remain un-punished, living in luxury and squandering millions of the State's and taxpayers' money? Is it not time for us to rise and throw off the galling yoke and proclaim ourselves freemen in fact as well as in name. Our forefathers were wise and brave when they established their independence. But what shall be said of us, boasting that we are American freemen yet cringing and grovelling under the tyrannical despotism of a contemptible band of political buc-caneers. Are we cowards, or will we bravely rally around the standard bearers of political reform. This is our only hope. We must unite our forces A crisis in the affairs of our great State is at hand. Eepresentatives of graft and greed are still rampant and boldly challenge the very genus of civil law and civil liberty. Only a few weeks since they were making a mighty effort to control our legislature by getting THE MERCURY. 23 the legislators to break their solemn pledge to the people. They tried to defeat every measure intended for the common welfare, The battle for political reform has begun and it must be perpetu-ated. It behooves every man that loves liberty and freedom to rally to the support of those who are fighting so bravely and he-roically in the cause of political reform. The war between law-lessness and law, between plunder and patriotism, between crime and decency is now on, and it is for us to decide how it shall terminate. The enemy has chosen the battle ground. Their war cry has been proclaim d, "Let us end this talk of political reform." "We must arm for the struggle which is to decide whether po-litical reform shall survive or perish in this grand old State. In the name of virtue and truth, in the name of liberty and independence, let us register our solemn vow, that our struggle shall not cease until the enemy shall have surrendered, and the honor of our grand old State shall have been redeemed by the transforming power of Political Reform. 24 THE MERCURY. mm IS IT DESIRABLE THAT GETTYSBURG SHOULD IN-CREASE IN POPULATION? J. M. D., '08. HE population of a town may increase in several differ-ent ways. Several classes exist, the laboring class, which is divided into two,—the day-laborer and the skilled, the professional and the wealthy, retired class. These classes all have different effects on the town in which they settle. Some of the effects are desirable while others are entirely the opposite. According to the class of the new residents is the town benefitted or injured. The wealthy, retired business man, or financier is always wel-come to any small town. He brings lots of money, employs a certain number of servants, and adds to the appearance of the town by his large, well-kept residence, which in the building, dis-tributed money to a large number of people. He likes the best of food and clothing, and by his purchases adds to the profits of the local business man. His residence needs people to keep it in condition, and almost every class receives a part of his well dis-tributed funds. His taxes fill the treasury of the borough, and as far as money is concerned he is a benefit in every way. His fine residence leads others to build like houses and by this in-crease in building, the town is beautified and workmen are kept employed. Some envy is, of course, created, but this is only among the lower classes. To attract the professional man it is necessary to have employ-ment for him. Men of this class are a great benefit to the town in that they work out the higher problems and help sustain the working classes. Their services are very necessary, and the competent one of very greet benefit to the community. As a rule they arc comfortable in life, having enough money for a neat comfortable home, and the means to maintain it. Then-homes are generally attractive and add to the appearance of the thoroughfares. The education necessary to a profession lends them a certain air of refinement and by associations they have a good influence on the community. They are fairly good spend-ers and aid the local business as the business man aids them and THE MERCURY. 25 by dealing directly with the laboring class are also an aid to them. They are not generally fast and wild bnt sedate and quiet and lead a life of quiet at their homes. Skilled laborers are necessary to the erection of the buildings and the manufactures of the town. Most manufactures are pro-duced by men skilled in a certain line, and every town must have men who are competent in their respective trades. These labor-ers, as a rule, lead a happy-go-lucky life, taking no thought for the morrow. Nights of revelry and "fun" end days of hard toil, and one week's wages is consumed during the next. This is not the best class to dominate a community but it is generally neces-sary to a community's welfare. Day laborers, working wherever they can, with no steady job are not the most desirable associates, although they are a great help to farmers and contractors. They are hard working and barely make a living. Still they do work which must be performed, and work which is very necessary. Now, take Gettysburg. Here we have a town of few manu-facturing plants, and there is little for men to do. The battle-field seems to be our only source of income, and this is growing less each year. Too many of our people rely on the visitors for their year's salary. Winter is long and cold for them. No in-dustries advertise for men to work and consequently our "loaf-ing parlors" are full to the doors. Let us put manufactures here and find employment for men. Let us get men here to work. These laborers will bring others of all classes, and we should see great improvement in the town. A larger town means prosper-ity for all. More money will circulate. A better class of peo-ple will dwell here and all will thrive as in other towns. How many young men, whose parents live here, have found work in the cities, just because of the lack of work here. Why not keep these at home? A larger town means more money, better peo-ple as a whole, more visitors because of the facilities, and a gen-eral move toward prosperity for all. Let the town drift as it is, and we shall soon see the bad results of our idleness. 26 THE MEKCUEY. QUALIFICATIONS FOR LEADERSHIP. E. E. SNYDER, '09. 1 HE history of the world is to a large extent, the life stories of great leaders. In every age, in every na-tion, and in every phase of life's activity there have been great leaders., who by the power of their leader-ship have shaped the world's history. These leaders have dif-fered widely in their methods and their work and yet we find that they all possessed certain qualifications on which their lead-ership depended. Emerson has said that in a great leader we find an indescribable something, which at once makes us feel his power and while this is true we believe that every leader has cer-tain characteristics on which this power depends. First he must have perseverance. No truly great task has ever been accomplished without perseverance. Only those who through trials and discouragements have never faltered but have gone straight ahead, have become great leaders. Perseverance was one of the potent factoi s in Washington's success. Each de-feat but made him stronger and more determined and finally victory crowned his efforts As it was with Washington, so has it been with most of the world's great leaders. It was only by perseverance that success was made possible in the end. Again we find that a leader must have a tireless energy. The traveler who loiters by the wayside, seldom reaches his journey's end on time, so he who loiters in life's journey will fail to reach the heights of success and happiness. The leader has no time to play; he must ever be alert and active. Napoleon often slept but five hours per day. During the dark days at Valley Forge, Washington was incessantly active. Lincoln's life story was one of unceasing effort. He who has found time for life's so-called pleasures has seldom attained the ranks of leadership, and an un-tiring energy has characterized every great leader. The next qualification which we notice is unselfishness. "No man liveth to himself alone," saith the word of God, "and he who fails to consider his fellowman has failed also to lead them." Christ gave as his second great commandment, "Love thy neigh-bor as thyself," and this love has been manifest in the life of nearly all the world's leaders. Andrew Jackson, the man who THE MERCUKY. 27 appeared cold and stern and feelingless, was moved by the cry of an Indian babe on the bloody field of Tohopeka. Lincoln gave his life to bring freedom to a debased and ignorant race. Joan of Arc had freely offered up her life for France, years be-fore a grateful people strewed her grave with the lilies she loved so well. Moses prayed that he might die to save his people and Christ, the matchless leader, endured Gethsemane through spot-less love. Thus history <-mphasizes the unselfishness of her leaders. Self-reliance is another essential quality for a leader. The man who waits for the aid of another in life's battle, will merit few words of approbation at the battle's close. It is the man who goes ahead in his own strength who receives the willing aid of his fellowmen. Had Henry awaited the armies of England Agincourt would never have been won. Had Worden hesitated at the sight of the Merrimac, or Farragut feared the torpedoes of Mobile Bay, neither would have won the battle on which his fame depends. Both relied on their own strength and the help of God alone and both were victorious in a mighty contest. Then, too, the leader must be intelligent. No man can lead others to do a thing about which he is comparatively ignorant. The leader must be possessed of the traits he would inculcate; he must understand the work, if he would teach others to perform it. He must be able to see and quick to grasp all points of ad-vantage in his work and too intelligent to be deluded or mis-led by any adversary, however brilliant he may be. Last of all, he who would become a leader must have the power to organize and to execute. The man who lacks the power of organizing, has never affected greatly the world's history. The leader must be able to organize, to concentrate and to discipline his forces. He must be able to bring the greatest possible strength to bear on his most difficult questions. And finally he must be able to execute his plans. On no other qualification does leadership de-pend so much as on the executive ability of the leader. All other forces depend on this one a; one. It was the power which Christ gave to His disciples to execute their commands, that gave them their wonderful power of leadership which they possessed in such a marked degree. Then, too, we must not forget personality, will, adherence to truth and many other qualities which charac- GETTYSBURG COLLEGE ! Gettysburg, Pa. LIBRARY 28 THE MERCURY. terize the leader, but these, we believe, go hand in hand with those already named. The leader must combine with these qualifications, a knowl-edge of those whom he would lead. He who would lead well must first be led. He who would command aright must first learn to obey. The leader must understand the life, the trials, the difficulties and the weaknesses of his men. Their inner life must be as an open book to him. He must at all times be ab-solutely just, and often his justice must be tempered with mercy. He must have the power and qualifications of common men. He must have an invincible spirit and be faithful to his cause. Cromwell's great weapon was his fidelity to his cause and in that he neArer even for a momert wavered. The exemplification of the qualities of the leader we find in the lowly Nazarene. He is the world's greatest leader. He combines all the power of men. True, many leaders have not been His followers; Some hnve even opposeed Him, yet the quali-fications on which their power depended they unconsciously ac-quired from Him. Every leader, Christian, or non-Christian, soldier, statesman, author, martyr, whatever he may be, has found his power exemplified in the spotless man from Galilee. T H E ERCURV Entered at the Postoffice at Gettysburg as second-class Matter. VOL. XVI GETTYSBURG, PA., MARCH 1908 No. 1 Editor in-Chief P. F. BLOOMHARDT, '09 Exchange Editor H. REY WOLF, '09 Business Manager CHARLES L. KOPP, '09 Ass't Bus. Managers G. C. KNIPPLE, '10 PAUL S. MILLER, '10 Assistant Editor CHARLES F. V. HESSE, '09 Associate Editors SAMUEL FAUSOLD, '10 EDWARD N. FRYE, '10 Advisory Board PROF. J. A. HIMES, LITT.D PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contri-bute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. GREETINGS. With vent the ad-of the new saff the MERCURY begins its sixteenth volume as the literary paper of Gettysburg Colelge. We have noticed the advance in liter-ary excellence and in the appear-ance of the paper during the past year, due to the earnest efforts of the retiring staff whom we con-gratulate on their success. It is our desire and purpose to continue to advance this excellence as 30 THE MERCURY. far as possible and in addition, an attempt will be made to make the magazine more interesting and readable. To what extent this can be done and yet preserve its literary form, remains to be seen. However, we believe that it is possible. But we realize that our efforts will be useless without the hearty support and cooperaiion of the student body and alumni, not only in contributions and subscriptions, but also in manifes-tation of an active interest in the welfare of the paper. We start this year's work most auspiciously. The retiring editor has had a very successful year. The retiring business manager has a good report to make, so let us all unite in our zeal to make the MERCURY a literary paper full of life and spirit and one that will be benefitting to such a college as Gettysburg. OUR PLANS It is becoming customary with the maga-zines of the day to publish in the initial num-ber of each volume, a few of their plans and purposes for the ensuing year. We deem it wise to follow this idea in the pres-ent issue. Our plan is to devote the four remaining numbers of this year to the various college classes, in the hope that such an arrangement will stir up a class spirit or rivalry in this line of activity which will benefit the paper. The present issue dis-plays the efforts of a few of the Freshmen. The April number will show the literary ability of the Sophomores. The season has arrived again for the installation of new books in the libraries of the literary societies. The publishing of their names in the WEEKLY GETTYSBURGIAN does not seem sufficient for practical purposes for we notice that there is a constant in-quiry throughout the year as to what books are valuable for read-ing. In order to satisfy this demand, several pages in the com-ing issues will be devoted to short reviews of some of these books. To stimulate interest in valuable reading, we propose to publish descriptions of the contents of the various libraries of the col-lege. We naturally feel a little timid in presenting these first efforts but with the welfare of the MERCURY at heart, we invite friendly suggestions and criticisms from those interested in this work. A wholesome college spirit is manifesting itself in the field of literary activity at Gettysburg. New inspiration has been im- THE MERCURY. 31 parted to all by the excellent work done in our literary societies. The old-time spirit of rivalry between Phrena and Philo has been revived, and we may anticipate greater literary achievements during the coming year. The proper spirit of rivalry must be commended. It inspires action and stimulates the student to produce his highest degree of excellence. We have every reason to believe that this same spirit of enthusiasm will continue, and bring to the MERCURY a year of phenomenal success. The de-sire to excell in original literary work marks the student as one already on the road to success. This important and encourag-ing feature of college life can be maintained only by the hearty cooperation of all the students. Jealousy and selfish desires must be suppressed, and personal worth recognized indiscrimin-ately. The large man is he who can recognize worth in the work of a fellow-student. Such men succeed. EXCHANGES. T has afforded the newly-elected editor much pleasure to read the numerous exchanges that have been re-ceived from time to time. In general, the subject matter is of a high order and several articles show scholarly attainments. Criticisms are of mutual benefit and it is by having our errors criticised that we can improve our efforts. We therefore invite criticism and on the other hand trust that all suggestions made will be received in the proper spirit. Among the best of our exchanges is "The Mountaineer." The first prose article, "A Criticism of Thackeray's Henry Esmond," is worthy of special mention The writer speaks, first of the novelist, then shows how Thackeray answered these require-ments in "Henry Esmond." His style of writing and his themes are then commented upon. The plot, and finally the different characters are discussed. The article is logically arranged and is worthy of perusal. "The Thief and "Public Speaking" are also worthy of mention. In "The Perkiomenite" we find an excellent article on "Im-pressions from Interpretative Beading of Hamlet." This will be especially valuable to all students of Shakespeare. The arti-cle, "Camp Life at North field," is very interesting. It is inter- 32 THE MEhCUKY. esting simply because the writer lias given a very truthful de-scription of the place and its religious atmosphere. "The Dickinsonian" contains an interesting, brief biography of "Schiller, Germany's National Poet." Missionary work, both foreign and home, are current subjects of discussion. In "The Midland" an excellent account is given of "The Social Settlement and Its Work." The writer gives some interesting historical facts concerning the work, states its purpose and chief object, and shows what lias been accomplish-ed. In the literary department of the "Juniata Echo" there is an able discussion of "Industrial Education and National Progress," by M. G. Brumbaugh, Ph.D. "The Blue and White" contains a few historical sketches of great value. We would ad-vise all to read "Chivalry: Past—Present," in "The Seminary Opinator" of Feb. 26th. We naturally laud and magnify men who hold positions of honor and trust, but are so apt to forget that around and about us, in the common vocations of life, there are those who are silently but surely protecting our interests. This article is well written and expresses a fine sentiment. "The Susquehanna" gives a fine survey of "Commercial America." The development of science is a matter of unusual interest to the student. The "Advancement of Civilization in Science" gives a brief and concise account of what has been done in the scientific world. It is not always necessary to read an entire book to get the vital points in the life of some hero. A careful perusal of "Julius Caesar" will verify this statement. The "Western Maryland College Monthly" contains several very good stories. "The Passing of the Bad" is especially worthy of mention. We acknowledge the receipt of "The Blue and White," "The Susquehanna," "Juniata E-.ho," "The Seminary Opinator," The . "B. S. N. S. 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Giordano Bruno an agitator of libertarian consciences By: Manuelita Sánchez Ortiz and Wilson Sánchez Jiménez Giordano Bruno was born four years after the death of Camillo, in 1548. He entered the Dominican order in 1563. Educated in the Dominican convent of Naples, his education must have included an intense concentration on the art of memory, as congested, mergers and complications that in that tradition had grown to the lee of the ad herenianos precepts, as we found them in the treaties of Romberch and Rosellius, they entered in troel in the brunianos books on the memory. According to the words that, taking them from Bruno's own lips, noted the librarian of the abbey of Saint Victor de Paris, Bruno was already known as an expert in memory before leaving the Dominican Order (Yates, 2005). The philosopher Giordano Bruno, ruminated in the monasterial silence of the stone abbeys, all the fundamental texts of the classical period of the luminous Greece; During years of rigorous reading and spiritual retreats, he devoted himself to studying in depth, all the broad ethical, physical and logical theory of the ancient tradition, thereby achieving shake the theological postulates of the establishment of the church institution (the Catholic Church). The expulsion of Giordano Bruno from the Dominica order, indicated as a heretic; his persecution and subsequent condemnation of the fire, by the high hierarchies of the church, leaves in evidence the dogmatism and the violent exercise of this institution on those who affirmed at that time a different conception of the world. Bruno's death, to this day, continues to demonstrate to the whole world that hegemonic discourses abrogate the power to make people live and die, to impose the notion of truth about minorities on majorities, and this remains a constant in the relations of power that the powerful have imposed in blood and fire on peoples throughout the planet. The death of Giordano Bruno shows the censorship carried out by the Catholic Church in the sixteenth century against those philosophers, scientists, scholars and others, who went against the hegemonic pretensions of the Church and who questioned the value judgments issued by this institution allied with the ruling powers as we can see in the book Giordano Bruno: The art of memory, cited above. Angel J. Cappelletti in the prologue to the book "On the infinite universe and the worlds" shows some features of Giordano Bruno's personality: "Bruno praises, undoubtedly, in Copernicus the heliocentric conception, but reproaches him for not having extracted all the consequences cosmological that, according to its own interpretation, must be extracted from it. Consequently, with a certain very Renaissance impudence, which shelters itself only in poetic quotations and rhetorical considerations, it then makes an unconditional praise of itself, and of philosophy itself: "Behold he who has embraced the air, penetrated the sky , traveled the stars, crossed the limits of the world, made disappear the fantastic walls of the first, octaves, novenas, tenths and other spheres that could have been added, according to the opinions of vain mathematicians and the blind vision of vulgar philosophers ". He opened the cloisters of truth, undressed the hidden nature, gave sight to the blind, let go of the mute, made the lame of the spirit walk. For him we know that if we lived on the Moon or in the stars we would not inhabit a better world but perhaps worse than this one. Thanks to him we know the existence of thousands of stars axis that contemplate the universal, eternal and infinite efficient; our reason is not already imprisoned by the crickets of fantastic mobiles and motors; we know that there is only one immense heaven, in which the stars move and participate in perpetual life. We discover, with him, the infinite effect of the infinite cause and we learn not to seek far from us the divinity, which is within us and closer to us than ourselves. (Bruno, 1584) The teacher Angel J. Cappelletti is surprised of some passages of Bruno, in relation to the idea of the same universe that the philosopher maintained, that is to say, a series of bold but logical consequences, reflected in the following lines in you of Cappelletti: The universe, insofar as it is formed by a single soul, it constitutes a whole or, to put it better, an animated whole. The universe is, then, a great and sacred animal: animal, because endowed with self-movement and life; great, because it includes all beings in itself and fills all possible spaces; sacred, because his soul, that is, the being of his being, is God. Moreover, all the things that make up the universe are endowed with soul and life, since in all of them there is a form that is the beginning of its own movement. "Everything is full of gods," Bruno might have exclaimed, as, it is said, Thales exclaimed. "There are also gods here", he could have responded to the objections of his adversaries, as Heraclitus exclaimed, inviting his visitors to approach the fire. "Anything, however small and minimal," Bruno says, "has in itself a part of spiritual substance, which, if it finds the subject disposed, develops in plant or animal and receives the members of a body that, for what is common is called animate: because spirit is found in all things and there is no minimum corpuscle that does not contain in itself a part that animates it " (Bruno, 1584) The cosmological postulates of Bruno, beyond being a scientific objectivity that questioned the whole theoretical structure of the Church, were received by the ecclesiastical power, as negative reasons for the instituted power of the Catholic Church, because they allowed to glimpse that, being this institution so important at the time, different approaches could be generated to the ecclesiastics. The list of charges against Bruno by the unilateral ecclesiastical courts of the time can be summarized as follows: 1. He had different opinions to Catholic faith, to speak against her and her ministers2. To have different opinions to the catholic faith on the trinity the divinity of christ and the reincarnation did not understand that the holy spirit was a third person3. I believed that God's life is not eternal4. There are multiple worlds5. Original sin denied the presence of Christ in the Eucharist In conclusionIn the current times, Giordano Bruno leaves history to become effective in the current political situation of Colombia, because as everyone knows, the hegemonic discourse of the violent powers that govern the planet today and in particular Colombia, have established a type of unanimous truth that pretends not to be questioned, not introverted, not denounced, not disclosed. Even the church and the State continue to identify the autonomous and autonomous thinking of society, of communities as a dangerous element that must be conjured by coercive power. Knowledge is power, education, ideas free men and women represent a danger to this kind of factual powers that despise life and worship things. The voices of the oppressed, clamor for justice, clamor for truth and reparation, cry for stable and lasting peace, clamor for a world among humans, human too human. Giordano Bruno is a true agitator of the consciences of all times and will be evoked by his libertarian thought before the truths sealed by the hegemonic discourses. ; Giordano Bruno, un agitador de las conciencias libertarias Por Manuelita Sánchez Ortiz y Wilson Sánchez Jiménez Giordano Bruno nació cuatro años después de la muerte de Camillo, en 1548. Entró en orden Dominicana en 1563. Educado en el convento dominico de Nápoles, su educación debió de incluir una intensa concentración en el arte de la memoria, pues los congestorios, fusiones y complicaciones que en esa tradición habían crecido al socaire de los preceptos ad herenianos, tal como los encontramos en los tratados de Romberch y Rosellius, entraron en tropel en los libros brunianos sobre la memoria. Según las palabras que, tomándolas de los propios labios de Bruno, anotó el bibliotecario de la abadía de Saint Víctor de Paris, a Bruno ya se le conocía como experto en la memoria antes de que dejarse la Orden Dominica (Yates, 2005). El filósofo Giordano Bruno, rumió en el silencio monasterial de las pétreas Abadías, todos los textos fundamentales de la época clásica de la luminosa Grecia; durante años de lectura rigurosa y retiros espirituales, se dedicó a estudiar con detenimiento, toda la amplia teoría ética, física y lógica de la tradición antigua, con ello logro hacer temblar los postulados teológicos del establecimiento de la iglesia institución (la iglesia católica). La expulsión de Giordano Bruno de la orden Dominica, señalado de hereje; su persecución y posterior condena a la hoguera, por los altos jerarcas de la iglesia, deja en evidencia el dogmatismo y el ejercicio violento de esta institución sobre quienes afirmaban en aquella época una concepción distinta del mundo. La muerte de Bruno, hasta el día de hoy, aún sigue demostrándole al mundo entero que, los discursos hegemónicos se abrogan del poder de hacer vivir y hacer morir, de imponer la noción de verdad de unas minorías sobre las mayorías, y esto sigue siendo una constante en las relaciones de poder que los poderosos han impuesto a sangre y fuego sobre los pueblos en todo el planeta. La muerte de Giordano Bruno muestra la censura llevada a cabo por la Iglesia católica del siglo XVI en contra de aquellos filósofos, científicos, sabios y demás, que iban en contra de las pretensiones hegemónicas de la Iglesia y que ponían en duda los juicios de valor emitidos por esta institución aliada con los poderes reinantes tal como lo podemos ver en el libro Giordano Bruno: El arte de la memoria, citado líneas arriba. Ángel J. Cappelletti en el prólogo al libro "Sobre el infinito universo y los mundos" muestra algunos rasgos de la personalidad de Giordano Bruno: "Alaba Bruno, sin duda, en Copérnico la concepción heliocéntrica, pero le reprocha el no haber extraído todas las consecuencias cosmológicas que, según su propia interpretación, deben extraerse de ella. En consecuencia, con una cierta impudicia muy renacentista, que se escuda apenas en citas poéticas y consideraciones retóricas, hace luego un incondicionado elogio de sí mismo, y de la propia filosofía: "He aquí a aquel que ha abarcado el aire, penetrado el cielo, recorrido las estrellas, traspasado los límites del mundo, hecho desaparecer las fantásticas murallas de las primeras, octavas, novenas, décimas y otras esferas que se habrían, podido añadir, según las opiniones de vanos matemáticos y la ciega visión de vulgares filósofos". El abrió los claustros de la verdad, desnudó la oculta naturaleza, dio vista a los ciegos, soltó la lengua a los mudos, hizo andar a los cojos del espíritu. Por él sabemos que si viviéramos en la Luna o en las estrellas no habitaríamos un mundo mejor sino quizás peor que éste. Gracias a él conocemos la existencia de millares eje astros que contemplan al universal, eterno e infinito eficiente; nuestra razón no está ya aprisionada por los grillos de fantásticos móviles y motores; sabemos que no hay más que un solo cielo inmenso, en el cual los astros se mueven y participan de la vida perpetua. Descubrimos, con él, el efecto infinito de la infinita causa y aprendemos a no buscar lejos de nosotros a la divinidad, que está dentro de nosotros y más próxima a nosotros que nosotros mismos". (Bruno, 1584) El maestro Ángel J. Cappelletti se sorprende de algunos pasajes de Bruno, en relación a la idea del universo mismo que el filósofo sostenía, es decir, una serie de osadas pero lógicas consecuencias, reflejadas en las siguientes líneas en vos de Cappelletti: El universo, en cuanto está formado por un alma única, constituye un conjunto o, por mejor decir, un todo animado. El universo es, pues, un grande y sagrado animal: animal, porque dotado de auto-movimiento y de vida; grande, porque incluye en sí todos los seres y llena todos los espacios posibles; sagrado, porque su alma, esto es, el ser de su ser, es Dios. Más aún, todas las cosas que integran el universo están dotadas de alma y de vida, ya que en todas ellas está presente una forma que es principio de su propio movimiento. "Todo está lleno de dioses", podría haber exclamado Bruno, como, según se dice, exclamó Tales. "También aquí hay dioses", podría haber respondido ante las objeciones de sus adversarios, como Heráclito exclamó, invitando a sus visitantes a que se acercaran al fuego. "Cualquier cosa, por pequeña y mínima que sea –dice Bruno–, tiene en sí una parte de substancia espiritual, la cual, si encuentra dispuesto al sujeto, se desarrolla en planta o en animal y recibe los miembros de un cuerpo que, por lo común, se llama animado: porque espíritu se encuentra en todas las cosas y no existe un mínimo corpúsculo que no contenga en sí una parte que lo anime." (Bruno, 1584) Los postulados cosmológicos de Bruno, más allá de ser una objetividad científica que puso en tela de juicio toda la estructura teórica de la Iglesia, fueron recibidos por el poder eclesiástico, como razones negativas para el poder instituida de la Iglesia católica, pues permitieron vislumbrar que, siendo esta institución tan importante en la época, se podían generar planteamientos distintos a los eclesiásticos. La lista de cargos en contra de bruno por los unilaterales tribunales eclesiásticos de la época se puede resumir en las siguientes: Tenía opiniones distintas a fe católica, hablar contra ella y sus ministros Tener opiniones distintas a la fe católica sobre la trinidad la divinidad de cristo y la reencarnación no entendía que el espíritu santo fuera una tercera persona Creía que la vida de dios no es eterna Existen múltiples mundos Negaba el pecado original la presencia de cristo en la eucaristía A manera de conclusión En los tiempos actuales, Giordano Bruno sale de la historia para hacerse vigente en la actual coyuntura política de Colombia, pues como todos los saben, el discurso hegemónico de los violentos poderes que hoy gobiernan el planeta y en particular Colombia, han instaurado un tipo de verdad unánime que pretende ser no cuestionada, no introvertida, no denunciada, no develada. Aún la iglesia y el Estado siguen identificando al pensamiento propio y autónomo de la sociedad, de las comunidades como un elemento de peligroso que debe ser conjurado por el poder coercitivo. El conocimiento es poder, la educación, las ideas los hombres y mujeres libres representan un peligro para este tipo de poderes fácticos que desprecian la vida y adoran las cosas. Las voces de los oprimidos, claman por justicia, claman por verdad y reparación, claman por la paz estable y duradera, claman por un mundo entre los humanos, humano demasiado humano. Giordano Bruno es un auténtico agitador de las conciencias de todos los tiempos y será evocado por su pensamiento libertario ante las verdades selladas por los discursos hegemónicos. ; Giordano Bruno, um agitador das consciências libertáriasPor Manuelita Sánchez Ortiz e Wilson Sánchez Jiménez Giordano Bruno nasceu quatro anos depois da morte de Camillo, em 1548. Entrou na ordem dominicana em 1563. Educado no convento dominicano de Nápoles, sua educação deve ter incluído uma intensa concentração na arte da memória, como congestionado, fusões. e complicações que nessa tradição tinham crescido ao sotavento dos preceitos ad herenianos, como os encontramos nos tratados de Romberch e Rosellius, entraram em tropel nos livros brunianos sobre a memória. Segundo as palavras que, tomando-as dos próprios lábios de Bruno, observou o bibliotecário da abadia de São Victor de Paris, Bruno já era conhecido como um especialista em memória antes de deixar a Ordem Dominicana (Yates, 2005). O filósofo Giordano Bruno, ruminado no silêncio monumental das abadias de pedra, todos os textos fundamentais do período clássico da Grécia luminosa; durante anos de leitura rigorosa e retiros espirituais, dedicou-se a estudar em profundidade toda a teoria ética, física e lógica da tradição antiga, com isso consegui sacudir os postulados teológicos do estabelecimento da instituição eclesial (a igreja católica). A expulsão de Giordano Bruno da ordem Dominica, indicada como herege; sua perseguição e subseqüente condenação do fogo, pelas altas hierarquias da igreja, deixa em evidência o dogmatismo e o violento exercício dessa instituição sobre aqueles que afirmavam naquela época uma concepção diferente do mundo. A morte de Bruno, até hoje, continua a demonstrar ao mundo inteiro que os discursos hegemônicos anulam o poder de fazer as pessoas viverem e morrerem, impor a noção de verdade sobre as minorias às maiorias, e isso permanece uma constante nas relações de poder que os poderosos impuseram em sangue e fogo aos povos de todo o planeta. A morte de Giordano Bruno mostra a censura levada a cabo pela Igreja Católica no século XVI contra aqueles filósofos, cientistas, estudiosos e outros que se opuseram às pretensões hegemónicas da Igreja e questionaram os juízos de valor. emitida por esta instituição aliada aos poderes dominantes, como podemos ver no livro Giordano Bruno: A arte da memória, citada acima. Angel J. Cappelletti no prólogo do livro "Sobre o universo infinito e os mundos" mostra algumas características da personalidade de Guordano Bruno: "Bruno elogia, indubitavelmente, em Copérnico a concepção heliocêntrica, mas o repreende por não ter extraído todas as consequências cosmológico que, de acordo com sua própria interpretação, deve ser extraído dele. Conseqüentemente, com uma certa impudência muito renascentista, que se abriga apenas em citações poéticas e considerações retóricas, ele então faz um elogio incondicional de si mesmo e da própria filosofia: "Aqui está aquele que abraçou o ar, penetrou o céu, viajou as estrelas, cruzou os limites do mundo, fez desaparecer as paredes fantásticas do primeiro, oitavas, novenas, décimos e outras esferas, que poderiam ter sido adicionadas, de acordo com as opiniões da vaidade matemática e a visão cega dos filósofos vulgares ". Ele abriu os claustros da verdade, despiu a natureza oculta, deu vista aos cegos, soltou o mudo, fez o coxo do espírito andar. Para ele, sabemos que, se vivêssemos na Lua ou nas estrelas, não habitaríamos um mundo melhor, mas talvez pior do que esse. Graças a ele, sabemos da existência de milhares de eixos estelares que contemplam o universal, eterno e infinito eficiente; nossa razão já não está aprisionada pelos grilos de celulares e motores fantásticos; sabemos que existe apenas um imenso céu, no qual as estrelas se movem e participam da vida perpétua. Descobrimos, com ele, o efeito infinito da causa infinita e aprendemos a não procurar longe de nós a divindade, que está dentro de nós e mais perto de nós do que nós mesmos. (Bruno, 1584) O professor Ángel J. Cappelletti surpreende-se de algumas passagens de Bruno, em relação à ideia do mesmo universo que o filósofo sustentou, isto é, uma série de negrito mas consequências lógicas, refletidas nas seguintes linhas em você de Cappelletti: O universo, na medida em que é formado por uma única alma, constitui um todo ou, para melhor, um todo animado. O universo é, então, um animal grande e sagrado: animal, porque dotado de auto-movimento e vida; grande, porque inclui todos os seres em si e preenche todos os espaços possíveis; sagrado, porque a sua alma, isto é, o ser do seu ser, é Deus. Além disso, todas as coisas que compõem o universo são dotadas de alma e vida, pois em todas elas existe uma forma que é o começo de seu próprio movimento. "Tudo está cheio de deuses", exclamou Bruno, como se diz, exclamou Thales. "Há também deuses aqui", ele poderia ter respondido às objeções de seus adversários, como Heráclito exclamou, convidando seus visitantes a se aproximarem do fogo. "Qualquer coisa, por pequena e mínima que seja", diz Bruno, "tem em si uma parte da substância espiritual que, se encontrar o sujeito disposto, se desenvolve em planta ou animal e recebe os membros de um corpo que, por o que é comum é chamado de animado: porque o espírito é encontrado em todas as coisas e não há um corpúsculo mínimo que não contém em si uma parte que o anima. "(Bruno, 1584) Os postulados cosmológicos de Bruno, além de ser uma objetividade científica que questionava toda a estrutura teórica da Igreja, foram recebidos pelo poder eclesiástico, como razões negativas para o poder instituído da Igreja Católica, pois permitiram vislumbrar que Sendo esta instituição tão importante na época, diferentes abordagens poderiam ser geradas para os eclesiásticos. A lista de acusações contra Bruno pelas cortes eclesiásticas unilaterais da época pode ser resumida da seguinte forma: Ele tinha opiniões diferentes da fé católica, para falar contra ela e seus ministros Para ter opiniões diferentes sobre a fé católica na trindade, a divindade de cristo e a reencarnação não entenderam que o espírito santo era uma terceira pessoa. Eu acreditava que a vida de Deus não é eterna Existem vários mundos O pecado original negou a presença de Cristo na Eucaristia A caminho da conclusão Nos tempos atuais, Giordano Bruno deixa a história para se tornar efetiva na atual situação política da Colômbia, porque, como todos sabem, o discurso hegemônico dos poderes violentos que governam o planeta hoje e em particular a Colômbia, estabeleceram um tipo de verdade unânime que finge não ser questionada, não introvertida, não denunciada, não revelada. Mesmo a Igreja e o Estado continuam a identificar o pensamento autônomo e autônomo da sociedade, das comunidades como um elemento perigoso que deve ser invocado pelo poder coercitivo. Conhecimento é poder, educação, idéias homens e mulheres livres representam um perigo para esse tipo de poder factual que despreza a vida e cultiva as coisas. As vozes dos oprimidos, clamam por justiça, clamam por verdade e reparação, clamam por paz estável e duradoura, clamam por um mundo entre humanos, humanos demais humanos. Giordano Bruno é um verdadeiro agitador das consciências de todos os tempos e será evocado por seu pensamento libertário diante das verdades seladas pelos discursos hegemônicos. Bibliografia

Giordano Bruno an agitator of libertarian consciences By: Manuelita Sánchez Ortiz and Wilson Sánchez Jiménez Giordano Bruno was born four years after the death of Camillo, in 1548. He entered the Dominican order in 1563. Educated in the Dominican convent of Naples, his education must have included an intense concentration on the art of memory, as congested, mergers and complications that in that tradition had grown to the lee of the ad herenianos precepts, as we found them in the treaties of Romberch and Rosellius, they entered in troel in the brunianos books on the memory. According to the words that, taking them from Bruno's own lips, noted the librarian of the abbey of Saint Victor de Paris, Bruno was already known as an expert in memory before leaving the Dominican Order (Yates, 2005). The philosopher Giordano Bruno, ruminated in the monasterial silence of the stone abbeys, all the fundamental texts of the classical period of the luminous Greece; During years of rigorous reading and spiritual retreats, he devoted himself to studying in depth, all the broad ethical, physical and logical theory of the ancient tradition, thereby achieving shake the theological postulates of the establishment of the church institution (the Catholic Church). The expulsion of Giordano Bruno from the Dominica order, indicated as a heretic; his persecution and subsequent condemnation of the fire, by the high hierarchies of the church, leaves in evidence the dogmatism and the violent exercise of this institution on those who affirmed at that time a different conception of the world. Bruno's death, to this day, continues to demonstrate to the whole world that hegemonic discourses abrogate the power to make people live and die, to impose the notion of truth about minorities on majorities, and this remains a constant in the relations of power that the powerful have imposed in blood and fire on peoples throughout the planet. The death of Giordano Bruno shows the censorship carried out by the Catholic Church in the sixteenth century against those philosophers, scientists, scholars and others, who went against the hegemonic pretensions of the Church and who questioned the value judgments issued by this institution allied with the ruling powers as we can see in the book Giordano Bruno: The art of memory, cited above. Angel J. Cappelletti in the prologue to the book "On the infinite universe and the worlds" shows some features of Giordano Bruno's personality: "Bruno praises, undoubtedly, in Copernicus the heliocentric conception, but reproaches him for not having extracted all the consequences cosmological that, according to its own interpretation, must be extracted from it. Consequently, with a certain very Renaissance impudence, which shelters itself only in poetic quotations and rhetorical considerations, it then makes an unconditional praise of itself, and of philosophy itself: "Behold he who has embraced the air, penetrated the sky , traveled the stars, crossed the limits of the world, made disappear the fantastic walls of the first, octaves, novenas, tenths and other spheres that could have been added, according to the opinions of vain mathematicians and the blind vision of vulgar philosophers ". He opened the cloisters of truth, undressed the hidden nature, gave sight to the blind, let go of the mute, made the lame of the spirit walk. For him we know that if we lived on the Moon or in the stars we would not inhabit a better world but perhaps worse than this one. Thanks to him we know the existence of thousands of stars axis that contemplate the universal, eternal and infinite efficient; our reason is not already imprisoned by the crickets of fantastic mobiles and motors; we know that there is only one immense heaven, in which the stars move and participate in perpetual life. We discover, with him, the infinite effect of the infinite cause and we learn not to seek far from us the divinity, which is within us and closer to us than ourselves. (Bruno, 1584) The teacher Angel J. Cappelletti is surprised of some passages of Bruno, in relation to the idea of the same universe that the philosopher maintained, that is to say, a series of bold but logical consequences, reflected in the following lines in you of Cappelletti: The universe, insofar as it is formed by a single soul, it constitutes a whole or, to put it better, an animated whole. The universe is, then, a great and sacred animal: animal, because endowed with self-movement and life; great, because it includes all beings in itself and fills all possible spaces; sacred, because his soul, that is, the being of his being, is God. Moreover, all the things that make up the universe are endowed with soul and life, since in all of them there is a form that is the beginning of its own movement. "Everything is full of gods," Bruno might have exclaimed, as, it is said, Thales exclaimed. "There are also gods here", he could have responded to the objections of his adversaries, as Heraclitus exclaimed, inviting his visitors to approach the fire. "Anything, however small and minimal," Bruno says, "has in itself a part of spiritual substance, which, if it finds the subject disposed, develops in plant or animal and receives the members of a body that, for what is common is called animate: because spirit is found in all things and there is no minimum corpuscle that does not contain in itself a part that animates it " (Bruno, 1584) The cosmological postulates of Bruno, beyond being a scientific objectivity that questioned the whole theoretical structure of the Church, were received by the ecclesiastical power, as negative reasons for the instituted power of the Catholic Church, because they allowed to glimpse that, being this institution so important at the time, different approaches could be generated to the ecclesiastics. The list of charges against Bruno by the unilateral ecclesiastical courts of the time can be summarized as follows: 1. He had different opinions to Catholic faith, to speak against her and her ministers2. To have different opinions to the catholic faith on the trinity the divinity of christ and the reincarnation did not understand that the holy spirit was a third person3. I believed that God's life is not eternal4. There are multiple worlds5. Original sin denied the presence of Christ in the Eucharist In conclusionIn the current times, Giordano Bruno leaves history to become effective in the current political situation of Colombia, because as everyone knows, the hegemonic discourse of the violent powers that govern the planet today and in particular Colombia, have established a type of unanimous truth that pretends not to be questioned, not introverted, not denounced, not disclosed. Even the church and the State continue to identify the autonomous and autonomous thinking of society, of communities as a dangerous element that must be conjured by coercive power. Knowledge is power, education, ideas free men and women represent a danger to this kind of factual powers that despise life and worship things. The voices of the oppressed, clamor for justice, clamor for truth and reparation, cry for stable and lasting peace, clamor for a world among humans, human too human. Giordano Bruno is a true agitator of the consciences of all times and will be evoked by his libertarian thought before the truths sealed by the hegemonic discourses. ; Giordano Bruno, un agitador de las conciencias libertarias Por Manuelita Sánchez Ortiz y Wilson Sánchez Jiménez Giordano Bruno nació cuatro años después de la muerte de Camillo, en 1548. Entró en orden Dominicana en 1563. Educado en el convento dominico de Nápoles, su educación debió de incluir una intensa concentración en el arte de la memoria, pues los congestorios, fusiones y complicaciones que en esa tradición habían crecido al socaire de los preceptos ad herenianos, tal como los encontramos en los tratados de Romberch y Rosellius, entraron en tropel en los libros brunianos sobre la memoria. Según las palabras que, tomándolas de los propios labios de Bruno, anotó el bibliotecario de la abadía de Saint Víctor de Paris, a Bruno ya se le conocía como experto en la memoria antes de que dejarse la Orden Dominica (Yates, 2005). El filósofo Giordano Bruno, rumió en el silencio monasterial de las pétreas Abadías, todos los textos fundamentales de la época clásica de la luminosa Grecia; durante años de lectura rigurosa y retiros espirituales, se dedicó a estudiar con detenimiento, toda la amplia teoría ética, física y lógica de la tradición antigua, con ello logro hacer temblar los postulados teológicos del establecimiento de la iglesia institución (la iglesia católica). La expulsión de Giordano Bruno de la orden Dominica, señalado de hereje; su persecución y posterior condena a la hoguera, por los altos jerarcas de la iglesia, deja en evidencia el dogmatismo y el ejercicio violento de esta institución sobre quienes afirmaban en aquella época una concepción distinta del mundo. La muerte de Bruno, hasta el día de hoy, aún sigue demostrándole al mundo entero que, los discursos hegemónicos se abrogan del poder de hacer vivir y hacer morir, de imponer la noción de verdad de unas minorías sobre las mayorías, y esto sigue siendo una constante en las relaciones de poder que los poderosos han impuesto a sangre y fuego sobre los pueblos en todo el planeta. La muerte de Giordano Bruno muestra la censura llevada a cabo por la Iglesia católica del siglo XVI en contra de aquellos filósofos, científicos, sabios y demás, que iban en contra de las pretensiones hegemónicas de la Iglesia y que ponían en duda los juicios de valor emitidos por esta institución aliada con los poderes reinantes tal como lo podemos ver en el libro Giordano Bruno: El arte de la memoria, citado líneas arriba. Ángel J. Cappelletti en el prólogo al libro "Sobre el infinito universo y los mundos" muestra algunos rasgos de la personalidad de Giordano Bruno: "Alaba Bruno, sin duda, en Copérnico la concepción heliocéntrica, pero le reprocha el no haber extraído todas las consecuencias cosmológicas que, según su propia interpretación, deben extraerse de ella. En consecuencia, con una cierta impudicia muy renacentista, que se escuda apenas en citas poéticas y consideraciones retóricas, hace luego un incondicionado elogio de sí mismo, y de la propia filosofía: "He aquí a aquel que ha abarcado el aire, penetrado el cielo, recorrido las estrellas, traspasado los límites del mundo, hecho desaparecer las fantásticas murallas de las primeras, octavas, novenas, décimas y otras esferas que se habrían, podido añadir, según las opiniones de vanos matemáticos y la ciega visión de vulgares filósofos". El abrió los claustros de la verdad, desnudó la oculta naturaleza, dio vista a los ciegos, soltó la lengua a los mudos, hizo andar a los cojos del espíritu. Por él sabemos que si viviéramos en la Luna o en las estrellas no habitaríamos un mundo mejor sino quizás peor que éste. Gracias a él conocemos la existencia de millares eje astros que contemplan al universal, eterno e infinito eficiente; nuestra razón no está ya aprisionada por los grillos de fantásticos móviles y motores; sabemos que no hay más que un solo cielo inmenso, en el cual los astros se mueven y participan de la vida perpetua. Descubrimos, con él, el efecto infinito de la infinita causa y aprendemos a no buscar lejos de nosotros a la divinidad, que está dentro de nosotros y más próxima a nosotros que nosotros mismos". (Bruno, 1584) El maestro Ángel J. Cappelletti se sorprende de algunos pasajes de Bruno, en relación a la idea del universo mismo que el filósofo sostenía, es decir, una serie de osadas pero lógicas consecuencias, reflejadas en las siguientes líneas en vos de Cappelletti: El universo, en cuanto está formado por un alma única, constituye un conjunto o, por mejor decir, un todo animado. El universo es, pues, un grande y sagrado animal: animal, porque dotado de auto-movimiento y de vida; grande, porque incluye en sí todos los seres y llena todos los espacios posibles; sagrado, porque su alma, esto es, el ser de su ser, es Dios. Más aún, todas las cosas que integran el universo están dotadas de alma y de vida, ya que en todas ellas está presente una forma que es principio de su propio movimiento. "Todo está lleno de dioses", podría haber exclamado Bruno, como, según se dice, exclamó Tales. "También aquí hay dioses", podría haber respondido ante las objeciones de sus adversarios, como Heráclito exclamó, invitando a sus visitantes a que se acercaran al fuego. "Cualquier cosa, por pequeña y mínima que sea –dice Bruno–, tiene en sí una parte de substancia espiritual, la cual, si encuentra dispuesto al sujeto, se desarrolla en planta o en animal y recibe los miembros de un cuerpo que, por lo común, se llama animado: porque espíritu se encuentra en todas las cosas y no existe un mínimo corpúsculo que no contenga en sí una parte que lo anime." (Bruno, 1584) Los postulados cosmológicos de Bruno, más allá de ser una objetividad científica que puso en tela de juicio toda la estructura teórica de la Iglesia, fueron recibidos por el poder eclesiástico, como razones negativas para el poder instituida de la Iglesia católica, pues permitieron vislumbrar que, siendo esta institución tan importante en la época, se podían generar planteamientos distintos a los eclesiásticos. La lista de cargos en contra de bruno por los unilaterales tribunales eclesiásticos de la época se puede resumir en las siguientes: Tenía opiniones distintas a fe católica, hablar contra ella y sus ministros Tener opiniones distintas a la fe católica sobre la trinidad la divinidad de cristo y la reencarnación no entendía que el espíritu santo fuera una tercera persona Creía que la vida de dios no es eterna Existen múltiples mundos Negaba el pecado original la presencia de cristo en la eucaristía A manera de conclusión En los tiempos actuales, Giordano Bruno sale de la historia para hacerse vigente en la actual coyuntura política de Colombia, pues como todos los saben, el discurso hegemónico de los violentos poderes que hoy gobiernan el planeta y en particular Colombia, han instaurado un tipo de verdad unánime que pretende ser no cuestionada, no introvertida, no denunciada, no develada. Aún la iglesia y el Estado siguen identificando al pensamiento propio y autónomo de la sociedad, de las comunidades como un elemento de peligroso que debe ser conjurado por el poder coercitivo. El conocimiento es poder, la educación, las ideas los hombres y mujeres libres representan un peligro para este tipo de poderes fácticos que desprecian la vida y adoran las cosas. Las voces de los oprimidos, claman por justicia, claman por verdad y reparación, claman por la paz estable y duradera, claman por un mundo entre los humanos, humano demasiado humano. Giordano Bruno es un auténtico agitador de las conciencias de todos los tiempos y será evocado por su pensamiento libertario ante las verdades selladas por los discursos hegemónicos. ; Giordano Bruno, um agitador das consciências libertáriasPor Manuelita Sánchez Ortiz e Wilson Sánchez Jiménez Giordano Bruno nasceu quatro anos depois da morte de Camillo, em 1548. Entrou na ordem dominicana em 1563. Educado no convento dominicano de Nápoles, sua educação deve ter incluído uma intensa concentração na arte da memória, como congestionado, fusões. e complicações que nessa tradição tinham crescido ao sotavento dos preceitos ad herenianos, como os encontramos nos tratados de Romberch e Rosellius, entraram em tropel nos livros brunianos sobre a memória. Segundo as palavras que, tomando-as dos próprios lábios de Bruno, observou o bibliotecário da abadia de São Victor de Paris, Bruno já era conhecido como um especialista em memória antes de deixar a Ordem Dominicana (Yates, 2005). O filósofo Giordano Bruno, ruminado no silêncio monumental das abadias de pedra, todos os textos fundamentais do período clássico da Grécia luminosa; durante anos de leitura rigorosa e retiros espirituais, dedicou-se a estudar em profundidade toda a teoria ética, física e lógica da tradição antiga, com isso consegui sacudir os postulados teológicos do estabelecimento da instituição eclesial (a igreja católica). A expulsão de Giordano Bruno da ordem Dominica, indicada como herege; sua perseguição e subseqüente condenação do fogo, pelas altas hierarquias da igreja, deixa em evidência o dogmatismo e o violento exercício dessa instituição sobre aqueles que afirmavam naquela época uma concepção diferente do mundo. A morte de Bruno, até hoje, continua a demonstrar ao mundo inteiro que os discursos hegemônicos anulam o poder de fazer as pessoas viverem e morrerem, impor a noção de verdade sobre as minorias às maiorias, e isso permanece uma constante nas relações de poder que os poderosos impuseram em sangue e fogo aos povos de todo o planeta. A morte de Giordano Bruno mostra a censura levada a cabo pela Igreja Católica no século XVI contra aqueles filósofos, cientistas, estudiosos e outros que se opuseram às pretensões hegemónicas da Igreja e questionaram os juízos de valor. emitida por esta instituição aliada aos poderes dominantes, como podemos ver no livro Giordano Bruno: A arte da memória, citada acima. Angel J. Cappelletti no prólogo do livro "Sobre o universo infinito e os mundos" mostra algumas características da personalidade de Guordano Bruno: "Bruno elogia, indubitavelmente, em Copérnico a concepção heliocêntrica, mas o repreende por não ter extraído todas as consequências cosmológico que, de acordo com sua própria interpretação, deve ser extraído dele. Conseqüentemente, com uma certa impudência muito renascentista, que se abriga apenas em citações poéticas e considerações retóricas, ele então faz um elogio incondicional de si mesmo e da própria filosofia: "Aqui está aquele que abraçou o ar, penetrou o céu, viajou as estrelas, cruzou os limites do mundo, fez desaparecer as paredes fantásticas do primeiro, oitavas, novenas, décimos e outras esferas, que poderiam ter sido adicionadas, de acordo com as opiniões da vaidade matemática e a visão cega dos filósofos vulgares ". Ele abriu os claustros da verdade, despiu a natureza oculta, deu vista aos cegos, soltou o mudo, fez o coxo do espírito andar. Para ele, sabemos que, se vivêssemos na Lua ou nas estrelas, não habitaríamos um mundo melhor, mas talvez pior do que esse. Graças a ele, sabemos da existência de milhares de eixos estelares que contemplam o universal, eterno e infinito eficiente; nossa razão já não está aprisionada pelos grilos de celulares e motores fantásticos; sabemos que existe apenas um imenso céu, no qual as estrelas se movem e participam da vida perpétua. Descobrimos, com ele, o efeito infinito da causa infinita e aprendemos a não procurar longe de nós a divindade, que está dentro de nós e mais perto de nós do que nós mesmos. (Bruno, 1584) O professor Ángel J. Cappelletti surpreende-se de algumas passagens de Bruno, em relação à ideia do mesmo universo que o filósofo sustentou, isto é, uma série de negrito mas consequências lógicas, refletidas nas seguintes linhas em você de Cappelletti: O universo, na medida em que é formado por uma única alma, constitui um todo ou, para melhor, um todo animado. O universo é, então, um animal grande e sagrado: animal, porque dotado de auto-movimento e vida; grande, porque inclui todos os seres em si e preenche todos os espaços possíveis; sagrado, porque a sua alma, isto é, o ser do seu ser, é Deus. Além disso, todas as coisas que compõem o universo são dotadas de alma e vida, pois em todas elas existe uma forma que é o começo de seu próprio movimento. "Tudo está cheio de deuses", exclamou Bruno, como se diz, exclamou Thales. "Há também deuses aqui", ele poderia ter respondido às objeções de seus adversários, como Heráclito exclamou, convidando seus visitantes a se aproximarem do fogo. "Qualquer coisa, por pequena e mínima que seja", diz Bruno, "tem em si uma parte da substância espiritual que, se encontrar o sujeito disposto, se desenvolve em planta ou animal e recebe os membros de um corpo que, por o que é comum é chamado de animado: porque o espírito é encontrado em todas as coisas e não há um corpúsculo mínimo que não contém em si uma parte que o anima. "(Bruno, 1584) Os postulados cosmológicos de Bruno, além de ser uma objetividade científica que questionava toda a estrutura teórica da Igreja, foram recebidos pelo poder eclesiástico, como razões negativas para o poder instituído da Igreja Católica, pois permitiram vislumbrar que Sendo esta instituição tão importante na época, diferentes abordagens poderiam ser geradas para os eclesiásticos. A lista de acusações contra Bruno pelas cortes eclesiásticas unilaterais da época pode ser resumida da seguinte forma: Ele tinha opiniões diferentes da fé católica, para falar contra ela e seus ministros Para ter opiniões diferentes sobre a fé católica na trindade, a divindade de cristo e a reencarnação não entenderam que o espírito santo era uma terceira pessoa. Eu acreditava que a vida de Deus não é eterna Existem vários mundos O pecado original negou a presença de Cristo na Eucaristia A caminho da conclusão Nos tempos atuais, Giordano Bruno deixa a história para se tornar efetiva na atual situação política da Colômbia, porque, como todos sabem, o discurso hegemônico dos poderes violentos que governam o planeta hoje e em particular a Colômbia, estabeleceram um tipo de verdade unânime que finge não ser questionada, não introvertida, não denunciada, não revelada. Mesmo a Igreja e o Estado continuam a identificar o pensamento autônomo e autônomo da sociedade, das comunidades como um elemento perigoso que deve ser invocado pelo poder coercitivo. Conhecimento é poder, educação, idéias homens e mulheres livres representam um perigo para esse tipo de poder factual que despreza a vida e cultiva as coisas. As vozes dos oprimidos, clamam por justiça, clamam por verdade e reparação, clamam por paz estável e duradoura, clamam por um mundo entre humanos, humanos demais humanos. Giordano Bruno é um verdadeiro agitador das consciências de todos os tempos e será evocado por seu pensamento libertário diante das verdades seladas pelos discursos hegemônicos. Bibliografia

Debarun Bhattacharjya (" Formulating Asymmetric Decision Problems as Decision Circuits " and " From Reliability Block Diagrams to Fault Tree Circuits ") is a research staff member in the Risk Analytics team within the broader Business Analytics and Math Sciences division at IBM T.J. Watson Research Center. He received his Ph.D. in management science and engineering at Stanford University. His primary research interests lie in decision and risk analysis, and probabilistic models and decision theory in artificial intelligence. Specifically, he has pursued research in probabilistic graphical models (influence diagrams and Bayesian networks), value of information, sensitivity analysis, and utility theory. His applied work has been in domains such as sales, energy, business services, and public policy. He has coauthored more than 10 publications in highly refereed journals and conference proceedings, as well as two patents. He was nominated by IBM management for the Young Researcher Connection at the Institute for Operations Research and the Management Sciences (INFORMS) Practice Conference in 2010. Email: debarunb@us.ibm.com . May Cheung (" Regulation Games Between Government and Competing Companies: Oil Spills and Other Disasters ") is an undergraduate senior in the Department of Industrial and Systems Engineering at the University at Buffalo. Her research interests are in decision analysis, optimization, and simulation with respect to complex, high-impact decisions. Email: mgcheung@buffalo.edu . Léa A. Deleris (" From Reliability Block Diagrams to Fault Tree Circuits ") is a research staff member and manager at IBM Dublin Research Laboratory, where she oversees the Risk Collaboratory, a three-year research project funded in part by the Irish Industrial Development Agency around risk management, from stochastic optimization to the communication of risk information to decision makers. Prior to joining the Dublin lab, she was a research staff member with the Risk Analytics Group, Business Application and Mathematical Science Department, IBM T.J. Watson Research Center, Yorktown Heights, New York. Her primary interests have been in the fields of decision theory and risk analysis. Her work is currently focused on leveraging natural language processing techniques to facilitate the construction of risk models, distributed elicitation of expert opinions, and value of information problems. She holds a Ph.D. in management science and engineering from Stanford University. Email: lea.deleris@ie.ibm.com . Philippe Delquié (" Risk Measures from Risk-Reducing Experiments ") is an associate professor of decision sciences at the George Washington University, and holds a Ph.D. from Massachusetts Institute of Technology. Professor Delquié's teaching and research are in decision, risk, and multicriteria analysis. His research is at the nexus of behavioral and normative theories of decision, addressing issues in preference elicitation, value of information, nonexpected utility models of choice, and risk measures. Prior to joining the George Washington University, he held academic appointments at INSEAD, the University of Texas at Austin, and École Normale Supérieure, France, and visiting appointments at Duke University's Fuqua School of Business. He is on the editorial board of Decision Analysis and has completed a term as an associate editor. Email: delquie@gwu.edu . Lorraine Dodd (" Regulating Autonomous Agents Facing Conflicting Objectives: A Command and Control Example ") is a highly respected international contributor to command and leadership studies within military and UK governmental command, control, intelligence and information analysis, and research. She has an honours degree in pure mathematics and an M.Sc. in operational research and management science from the University of Warwick majoring in catastrophe theory and nonlinearity. Her main interest is in sense-making, decision making, and risk taking under conditions of uncertainty, confusion, volatility, ambiguity, and contention, as applied to the study of institutions, organizations, society, people, and governance. She uses analogy with brain functions and coherent cellular functions to develop mathematical models of complex decision behavior. Her most recent studies include an application of a multiagency, multiperspective approaches to collaborative decision making and planning, and development of an "open-eyes/open-mind" framework to provide support to leaders when dealing with complex crises and "black swans." She has developed an understanding of the nonlinear, slow and fast dynamics of behavior, in particular, of means of organizing for agility in complex and uncertain environments. Email: l.dodd@cranfield.ac.uk . Rachele Foschi (" Interactions Between Ageing and Risk Properties in the Analysis of Burn-in Problems ") has an M.Sc. and a Ph.D. in mathematics from the University of Rome La Sapienza, where she also worked as a tutor for the courses of calculus and probability. Currently, she is an assistant professor in the Economics and Institutional Change Research Area at IMT (Institutions, Markets, Technologies) Advanced Studies, in Lucca, Italy. Her research interests include stochastic dependence, reliability, stochastic orders, point processes, and mathematical models in economics. Random sets and graphs, linguistics, and behavioral models are of broader interest to her. Email: rachele.foschi@imtlucca.it . Simon French (" Expert Judgment, Meta-analysis, and Participatory Risk Analysis ") recently joined the Department of Statistics at the University of Warwick to become the director of the Risk Initiative and Statistical Consultancy Unit. Prior to joining the University of Warwick, he was a professor of information and decision sciences at Manchester Business School. Simon's research career began in Bayesian statistics, and he was one of the first to apply hierarchical modeling, particularly in the domain of protein crystallography. Nowadays he is better known for his work on decision making, which began with his early work on decision theory. Over the years, his work has generally become more applied: looking at ways of supporting real decision makers facing major strategic and risk issues. In collaboration with psychologists, he has sought to support real decision makers and stakeholders in complex decisions in ways that are mindful of their human characteristics. He has a particular interest in societal decision making, particularly with respect to major risks. He has worked on public risk communication and engagement and the wider areas of stakeholder involvement and deliberative democracy. Simon has worked across the public and private sectors, often in contexts that relate to the environment, energy, food safety, and the nuclear industry. In all of his work, the emphasis is on multidisciplinary and participatory approaches to solving real problems. Email: simon.french@warwick.ac.uk . L. Robin Keller (" From the Editors: Games and Decisions in Reliability and Risk ") is a professor of operations and decision technologies in the Merage School of Business at the University of California, Irvine. She received her Ph.D. and M.B.A. in management science and her B.A. in mathematics from the University of California, Los Angeles. She has served as a program director for the Decision, Risk, and Management Science Program of the U.S. National Science Foundation (NSF). Her research is on decision analysis and risk analysis for business and policy decisions and has been funded by NSF and the U.S. Environmental Protection Agency. Her research interests cover multiple attribute decision making, riskiness, fairness, probability judgments, ambiguity of probabilities or outcomes, risk analysis (for terrorism, environmental, health, and safety risks), time preferences, problem structuring, cross-cultural decisions, and medical decision making. She is currently the editor-in-chief of Decision Analysis, published by the Institute for Operations Research and the Management Sciences (INFORMS). She is a fellow of INFORMS and has held numerous roles in INFORMS, including board member and chair of the INFORMS Decision Analysis Society. She is a recipient of the George F. Kimball Medal from INFORMS. She has served as the decision analyst on three National Academy of Sciences committees. Email: lrkeller@uci.edu . Miguel A. Lejeune (" Game Theoretical Approach for Reliable Enhanced Indexation ") is an assistant professor of decision sciences at the George Washington University (GWU) and holds a Ph.D. degree from Rutgers University. Prior to joining GWU, he was a visiting assistant professor in operations research at Carnegie Mellon University. His areas of expertise/research interests include stochastic programming, financial risk, and large-scale optimization. He is the recipient of a Young Investigator/CAREER Research Grant (2009) from the Army Research Office. He also received the IBM Smarter Planet Faculty Innovation Award (December 2011) and the Royal Belgian Sciences Academy Award for his master's thesis. Email: mlejeune@gwu.edu . Jason R. W. Merrick (" From the Editors: Games and Decisions in Reliability and Risk ") is a professor in the Department of Statistical Sciences and Operations Research at Virginia Commonwealth University. He has a D.Sc. in operations research from the George Washington University. He teaches courses in decision analysis, risk analysis, and simulation. His research is primarily in the area of decision analysis and Bayesian statistics. He has worked on projects ranging from assessing maritime oil transportation and ferry system safety, the environmental health of watersheds, and optimal replacement policies for rail tracks and machine tools, and he has received grants from the National Science Foundation, the Federal Aviation Administration, the United States Coast Guard, the American Bureau of Shipping, British Petroleum, and Booz Allen Hamilton, among others. He has also performed training for Infineon Technologies, Wyeth Pharmaceuticals, and Capital One Services. He is an associate editor for Decision Analysis and Operations Research. He is the information officer for the Decision Analysis Society of INFORMS. Email: jrmerric@vcu.edu . Gilberto Montibeller (" Modeling State-Dependent Priorities of Malicious Agents ") is a tenured lecturer in decision sciences in the Department of Management at the London School of Economics (LSE). With a first degree in electrical engineering (Universidade Federal de Santa Catarina (UFSC), Brazil, 1993), he started his career as an executive at British and American Tobacco. Moving back to academia, he was awarded a master's degree (UFSC, 1996) and a Ph.D. in production engineering (UFSC/University of Strathclyde, United Kingdom, 2000). He then continued his studies as a postdoctoral research fellow in management science at the University of Strathclyde (2002–2003). He is an area editor of the Journal of Multi-Criteria Decision Analysis, and he is on the editorial board of Decision Analysis and the EURO Journal on Decision Processes. His main research interest is on supporting strategic-level decision making, both in terms of decision analytic methodologies and of decision processes. He has been funded by the AXA Research Fund, United Kingdom's EPSRC (Engineering and Physical Sciences Research Council), and Brazil's CAPES (Coordenação de Aperfeiçoamento de Pessoal de Nível Superior). His research has been published in journals such as the European Journal of Operational Research, Decision Support Systems, and OMEGA—The International Journal of Management Science. One of his papers, on the evaluation of strategic options and scenario planning, was awarded the Wiley Prize in Applied Decision Analysis by the International Society of Multi-Criteria Decision Making. He has had visiting positions at the International Institute for Applied Systems Analysis (IIASA, Austria) and the University of Warwick (United Kingdom), and is a visiting associate professor of production engineering at the University of São Paulo (Brazil). He also has extensive experience in applying decision analysis in practice; over the past 17 years he has provided consulting to both private and public organizations in Europe and South America. He is a regular speaker at the LSE Executive Education courses. Email: g.montibeller@lse.ac.uk . M. Elisabeth Paté-Cornell (" Games, Risks, and Analytics: Several Illustrative Cases Involving National Security and Management Situations ") specializes in engineering risk analysis with application to complex systems (space, medical, etc.). Her research has focused on explicit inclusion of human and organizational factors in the analysis of systems' failure risks. Her recent work is on the use of game theory in risk analysis with applications that have included counterterrorism and nuclear counterproliferation problems. She is a member of the National Academy of Engineering, the French Académie des Technologies, and of several boards, including Aerospace, Draper Laboratory, and In-Q-Tel. Dr. Paté-Cornell was a member of the President's Foreign Intelligence Advisory Board from December 2001 to 2008. She holds an engineering degree (applied mathematics and computer science) from the Institut Polytechnique de Grenoble (France), an M.S. in operations research and a Ph.D. in engineering-economic systems, both from Stanford University. Email: mep@stanford.edu . Jesus Rios (" Adversarial Risk Analysis: The Somali Pirates Case ") is a research staff member at the IBM T.J. Watson Research Center. He has a Ph.D. in computer sciences and mathematical modeling from the University Rey Juan Carlos. Before joining IBM, he worked in several universities as a researcher, including the University of Manchester, the University of Luxembourg, Aalborg University, and Concordia University. He participated in the 2007 SAMSI program on Risk Analysis, Extreme Events, and Decision Theory, and led work in the area of adversarial risk analysis. He has also worked as a consultant for clients in the transportation, distribution, energy, defense, and telecommunication sectors. His main research interests are in the areas of risk and decision analysis and its applications. Email: jriosal@us.ibm.com . David Rios Insua (" Adversarial Risk Analysis: The Somali Pirates Case ") is a professor of statistics and operations research at Rey Juan Carlos University and a member of the Spanish Royal Academy of Sciences. He has written 15 monographs and more than 90 refereed papers in his areas of interest, which include decision analysis, negotiation analysis, risk analysis, and Bayesian statistics, and their applications. He is scientific advisor of AISoy Robotics. He is on the editorial board of Decision Analysis. Email: david.rios@urjc.es . Fabrizio Ruggeri (" From the Editors: Games and Decisions in Reliability and Risk ") is the director of research at IMATI CNR (Institute of Applied Mathematics and Information Technology at the Italian National Research Council) in Milano, Italy. He received a B.Sc. in mathematics from the University of Milano, an M.Sc. in statistics from Carnegie Mellon University, and a Ph.D. in statistics from Duke University. After a start as a researcher at Alfa Romeo and then a computer consultant, he has been working at CNR since 1987. His interests are mostly in Bayesian and industrial statistics, especially in robustness, decision analysis, reliability, and stochastic processes; recently, he got involved in biostatistics and biology as well. Dr. Ruggeri is an adjunct faculty member at the Polytechnic Institute (New York University), a faculty member in the Ph.D. program in mathematics and statistics at the University of Pavia, a foreign faculty member in the Ph.D. program in statistics at the University of Valparaiso, and a member of the advisory board of the Ph.D. program in mathematical engineering at Polytechnic of Milano. An ASA Fellow and an ISI elected member, Dr. Ruggeri is the current ISBA (International Society for Bayesian Analysis) president and former ENBIS (European Network for Business and Industrial Statistics) president. He is the editor-in-chief of Applied Stochastic Models in Business and Industry and the Encyclopedia of Statistics in Quality and Reliability, and he is also the Chair of the Bayesian Inference in Stochastic Processes workshops and codirector of the Applied Bayesian Statistics summer school. Email: fabrizio@mi.imati.cnr.it . Juan Carlos Sevillano (" Adversarial Risk Analysis: The Somali Pirates Case ") is a part-time lecturer at the Department of Statistics and Operations Research II (Decision Methods) at the School of Economics of Complutense University. He holds a B.Sc. in mathematics from Complutense University and an M.Sc. in decision systems engineering from Rey Juan Carlos University. Email: sevimjc@ccee.ucm.es . Ross D. Shachter (" Formulating Asymmetric Decision Problems as Decision Circuits ") is an associate professor in the Department of Management Science and Engineering at Stanford University, where his teaching includes probability, decision analysis, and influence diagrams. He has been at Stanford since earning his Ph.D. in operations research from the University of California, Berkeley in 1982, except for two years visiting the Duke University Center for Health Policy Research and Education. His main research focus has been on the communication and analysis of the relationships among uncertain quantities in the graphical representations called Bayesian belief networks and influence diagrams, and in the 1980s he developed the DAVID influence diagram processing system for the Macintosh. His research in medical decision analysis has included the analysis of vaccination strategies and cancer screening and follow-up. At Duke he helped to develop an influence diagram-based approach for medical technology assessment. He has served on the Decision Analysis Society (DAS) of INFORMS Council, chaired its student paper competition, organized the DAS cluster in Nashville, and was honored with its Best Publication Award. For INFORMS, he organized the 1992 Doctoral Colloquium and has been an associate editor in decision analysis for Management Science and Operations Research. He has also served as Program Chair and General Chair for the Uncertainty in Artificial Intelligence Conference. At Stanford he served from 1990 until 2011 as a resident fellow in an undergraduate dormitory, and he was active in planning the university's new student orientation activities and alcohol policy. Email: shachter@stanford.edu . Jim Q. Smith (" Regulating Autonomous Agents Facing Conflicting Objectives: A Command and Control Example ") has been a full professor of statistics at the University of Warwick in the United Kingdom for 18 years, receiving a Ph.D. from Warwick University in 1977, and has more than 100 refereed publications in the area of Bayesian decision theory and related fields. He has particular interests in customizing probabilistic models in dynamic, high-dimensional problems to the practical needs of a decision maker, often using novel graphical approaches. As well as teaching decision analysis to more than 3,000 top math students in the United Kingdom and supervising 23 Ph.D. students in his areas of expertise, he has been chairman of the Risk Initiative and Statistical Consultancy Unit at Warwick for 10 years, engaging vigorously in the university's interaction with industry and commerce. His book Bayesian Decision Analysis: Principles and Practice was published by Cambridge University Press in 2010. Email: j.q.smith@warwick.ac.uk . Refik Soyer (" From the Editors: Games and Decisions in Reliability and Risk ") is a professor of decision sciences and of statistics and the chair of the Department of Decision Sciences at the George Washington University (GWU). He also serves as the director of the Institute for Integrating Statistics in Decision Sciences at GWU. He received his D.Sc. in University of Sussex, England, and B.A. in Economics from Boğaziçi University, Turkey. His areas of interest are Bayesian statistics and decision analysis, stochastic modeling, statistical aspects of reliability analysis, and time-series analysis. He has published more than 90 articles. His work has appeared in journals such as Journal of the American Statistical Association; Journal of the Royal Statistical Society, Ser. B.; Technometrics; Biometrics; Journal of Econometrics; Statistical Science; International Statistical Review; and Management Science. He has also coedited a volume titled Mathematical Reliability: An Expository Perspective. Soyer is an elected member of the International Statistical Institute, a fellow of the Turkish Statistical Association, and a fellow of the American Statistical Association. He was vice president of the International Association for Statistical Computing. He served on the editorial board of the Journal of the American Statistical Association and is currently an associate editor of the Applied Stochastic Models in Business and Industry. Email: soyer@gwu.edu . Fabio Spizzichino (" Interactions Between Ageing and Risk Properties in the Analysis of Burn-in Problems ") is a full professor of probability theory at the Department of Mathematics, the Sapienza University of Rome. He teaches courses on introductory probability, advanced probability, and stochastic processes. In the past, he has also taught courses on basic mathematical statistics, Bayesian statistics, decision theory, and reliability theory. His primary research interests are related to probability theory and its applications. A partial list of scientific activities includes dependence models, stochastic ageing for lifetimes, and (semi-)copulas; first-passage times and optimal stopping times for Markov chains and discrete state-space processes; order statistics property for counting processes in continuous or discrete time, in one or more dimensions; sufficiency concepts in Bayesian statistics and stochastic filtering; and reliability of coherent systems and networks. He also has a strong interest in the connections among the above-mentioned topics and in their applications in different fields. At the present time, he is particularly interested in the relations among dependence, ageing, and utility functions. Email: fabio.spizzichino@uniroma1.it . Sumitra Sri Bhashyam (" Modeling State-Dependent Priorities of Malicious Agents ") is a Ph.D. candidate in the Management Science Group at the London School of Economics (LSE). Her Ph.D. thesis is supervised by Dr. Gilberto Montibeller and cosupervised by Dr. David Lane. Her research interests include decision analysis, multicriteria decision analysis, preference modeling, and preference change. Before coming to study in the United Kingdom, Sri Bhashyam studied mathematics, physics, and computer sciences in France for two years, after which she moved to the United Kingdom to complete a B.A.Hons in marketing communications and then an M.Sc. in operational research from the LSE. She worked as a project manager at Xerox and, subsequently, as a consultant for an SME (small and medium enterprise) to help them set up their quality management system. Alongside the Ph.D., and participating in other research and consultancy projects, she has been a graduate teaching assistant for undergraduate, master, and executive students at the LSE. The courses she teaches include topics such as normative and descriptive decision theory, prescriptive decision analysis, simulation modeling and analysis. Email: s.sribhashyam@lse.ac.uk . Jun Zhuang (" Regulation Games Between Government and Competing Companies: Oil Spills and Other Disasters ") has been an assistant professor of industrial and systems engineering at the University at Buffalo, the State University of New York (SUNY-Buffalo), since he obtained his Ph.D. in industrial engineering in 2008 from the University of Wisconsin–Madison. Dr. Zhuang's long-term research goal is to integrate operations research and game theory to better mitigate, prepare for, respond to, and recover from both natural and man-made hazards. Other areas of interest include healthcare, sports, transportation, supply chain management, and sustainability. Dr. Zhuang's research has been supported by the U.S. National Science Foundation (NSF), by the U.S. Department of Homeland Security (DHS) through the Center for Risk and Economic Analysis of Terrorism Events (CREATE) and National Consortium for the Study of Terrorism and Responses to Terrorism (START), by the U.S. Department of Energy (DOE) through the Oak Ridge National Laboratory (ORNL), and by the U.S. Air Force Office of Scientific Research (AFOSR) through the Air Force Research Laboratory (AFRL). Dr. Zhuang is a fellow of the 2011 U.S. Air Force Summer Faculty Fellowship Program (AF SFFP), sponsored by the AFOSR. Dr. Zhuang is also a fellow of the 2009–2010 Next Generation of Hazards and Disasters Researchers Program, sponsored by the NSF. Dr. Zhuang is on the editorial board of Decision Analysis and is the coeditor of Decision Analysis Today. Email: jzhuang@buffalo.edu .

Issue 17.4 of the Review for Religious, 1958. ; JULY 15,= 1958, " Unceasing Prayer Venerable Anne de Xainctongb : The General Chapter' ". VOLUME 17 For. Your Information 'J Book Revtews (~uesfions and -~Answe~ Roman Documents about: Religious kit:e ""' ': - :::''~ "> :'~ ': " ~; ¯ Coedu~atlon " °. The Family RI::VIi::W FOR RI:LIGIOUS VOLUME 17 JULY, 1958 NUMnER 4 CONTI::NTS FOR YOUR INFORMAT_ION .193 UNCEASING PRAYER--Edward Hageraann, S.J . 194 OUR CONTRIBUTORS . 200 VENERABLE ANNE DE XAINCTONGE-- Sister Marie Celestine, U.T.S.V . 201 PROFICIENTS~WHO DO NOT PROGRESS-- Hugh Kelly, S.J . 211 THE GENERAL CHAPTER--Joseph F. Gallen, S.J . 223 SOME BOOKS RECEIVED . 231 SURVEY OF ROMAN DOCUMENTS~R. F. smith, S.J . 232 BOOK REVIEWS AND ANNOUNCEMENTS: Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 241~ QUESTIONS AND ANSWERS: 20. Baptism in Another Rite and Subsequent Profession . 250 21. Authority over and Direction of Institutes of Religious Women . " . . . ¯ . 251 22. Duties of the Cardinal Protector . 252 23. Idiomatic Translations of Constitutions . 253 24. Moment of Covering the Ciborium at the Consecration . 253 25. Pausing Before Prayers at the Foot of the Alta'r . 25~4 26. Place of the Sign of the .Cross on the Missal . 254 27. Simple Genuflhction Between Consecration andCommunion,254 28. Interference in External and Internal Government . 255 29. May a Superioress Bless Her Subjects? . 256 REVIE~Y¢" FOR RELIGIOUS, July, 1958, Vol. 17, No. 4. Published bi-monthly by The Queen's Work, 3115 South Grand Blvd., St. Louis 18, Mo. Edited by the Jesuit Fathers of St. Mary's College, St. Marys, Kansas, with ecclesiastical approval~ Second class mail privilege authorized at St. Louis, Mo. Editorial Board: Augustine G. Ellard, S.J.; Gerald Kelly, S.J.; Henry Willmering, S.J. Literary Editor: Robert F. Weiss, S.J. Copyright, 1958, by The Queen's Work. Subscription price in U.S.A. and Canada: 3 dollars a year; 50 cents a copy. Printed in U.S.A. Please send all renewals and new subscriptions to: Review for Religious, 3115 South Grand Boulevard. St. Louis 18, Missouri. For Your Int:ormat:ion Editor's Golden Jubilee FATHER HENRY WILLMERING will celebrate~ the Golden Jubilee of his entrance into the Society of Jesus on July 25, 1958. Father Willmering has been teaching Sacred Scripture to Jesuit seminarians for thirty years. He became a member of our editorial board in 1955. "His fellow editors feel sure that the readers of the REVIEW will join them in congratulating Father Willmering and helping him by their prayers to thank God for the great privilege of spend-ing fifty years in the religious life. Delayed Vocations In the May, 1957, number of REVIEW FOR RELIGIOUS (p. 154) we published an announcement at the suggestion of a" priest who was spiritual director to some women who were interested in dedicating their lives to God, but who were ham-pered by the fact that they were older than the age limit for admission in most religic~us communities, ,~ere widows, and so forth. This priest thought it would be very helpful to others, as well as to himself, to know of religious or secular institutes th. at would accept such candidates. Two replies were published in our November, 1957, number (p.342); and a third reply was published in our March, 1958, issue (p. 90). We have recently received a fourth reply from the Daughters of the Paraclete, a group of women who have organized and are taking steps to become a secular institute in the diocese of Little Rock. The Daughters of the Paraclete now have two houses in the diocese of Little Rock. They seek further candidates and realize that these must be obtained from outside the state of Arkansas. Any single Catholic ~voman of good character and good physical and mental health is eligible for entrance. There (Continued on page 210) 193 U, nceasing Prayer Edward I-lagemannr S.J. OUR LORD told us, "We ought always to pray" (Lk. 18:1). His words were echoed by St. Paul when he wrote, "Pray without ceasing" (I Thess. 5~17). Dif-ferent ways of explaining this seemingly impossible behest have often been proposed. I here wish to call to mind .an explanation found in. the ascetical writings of certain French Jesuits from the seventeenth century to the present. What they teach is not, however, original nor exclusively their own. Father Julien 'Hayneuve, S.J., a well-.known spiritual writer around the middle of the seventeenth century, tells us in one of his volumes of meditations that there are three ways of conversing with our Lord: (1) by sanctifying grace, i.e., by being in a state of friendship with Christ; (2) by formal prayer in which we manifest our needs to Him;.and (3) by "this unceasing prayer of which Scripture speaks, that is to say, by a spiritual and divine life that consists a) in doing nothing except by His.spirit, by His orders, fbr His glory, b) in acting not according to the inclinations of nature but confokmably with the inspirations of. grace and according to His maxims, in the same way that He Himself lived on earth and as He desires to live in us, in a word, according to the knowledge He gives us by His lights and interior inspirations" (M~ditations sur la vie de N.S. Jdsus Christ, Vol. I, p. 474). This manner of life we call virtual.prayer. It consists in a complete union of our wills with God, whereby we hearken .to His will expressed not only exteriorly through, the duties of our state of life and the various manifestations of divine providence, but also interiorly tl~rough the movements of grace. It is not an act nor a series of acts but a state, a readi-ness to stop or change what we are d~ing if God wishes it. We are or, at least, we wish to be as responsive to God's will 194 ,I UNCEASING PRAYER expressed through His actual g~aces as a harp to the slightest touch of a master. Father L~once de Grandmaison, s.J., sums it up thus: "Formal prayer differs from virtual in that the latter consists in habitually preferring the will of God ~o our own will . In short, virtual prayer consists in .being docile to. the Holy.Spirit." (We and the Holy Spirit, p. 134) Virtual prayer is, therefore, not a question of intellectual attention, of recollection where the mind is conscious of God, but of habitual, permanent intention directing our wills by God's will, in a word, union of wills. Thus we can be busy,. our minds occupied with intellectual or material work, and yet be praying because we want to do only what God wants us to do and we should cease immediately if we knew He wished us to stop. Father Raoul Plus, S.J'., has practically the same thought when he says: "The state of prayer consists in preserv-ing a pure dntention during the fulfillment of our daily tasks. I cannot have my thoughts occupied with God without inter-ruption. But my will should never be directed towards "any object e~xcept God, ~at any rate as its last end." (How to Pray Always, p. 15) Father Jean Croiset, the spiritual director of St. Margaret Mary, insists on this union of wills: "It is necessary' that while the mind. works, the heart be in. repose and' remain, motionless in its center, which is the will of God, t~rom which it should never separate itself" (The Devotion to the Sacred Heart of Jesus, p. 87). We might here add in the words of. De Grandmaison why this state of attentiveness to God's will is termed prayer. "It is truly prayer because it unites us to God, makes us docile to His inspirations, and attunes us to His will of good pleasure-" (We and the Holy Spirit, pp. 122-23). According to Father Jean-pierre de Caussade, s.J., who lived in .the first half of the eighteenth century, perfection will consist in this virtual pray~er, "The more we advance the rciore is God pleased to take it 'out of our power, to produce many acts . In all the different changes both interior and exterior 195 ]~DWARD HAGEMANN Review for Religious say always from the depths of your heart, 'My God, I wish what You ,wish, I refuse nothing from Your fatherly hand, I accept all and submit to all.' In this simple act, continued or rather habitual, consists our whole perfection." (Abandon-ment to Divine Providence, Exeter, 1921, pp. 157-58) Jean- Nicholas Grou, the junior of De Caussade by about fifty years, one of the best known Jesuit writers of his time, tells us that the sole object of the interior soul is to glorify God and to love Him. He develops this latter point thus, "To love Him, not by formal acts or by effusions of sensible devotion, but by being effectually and continually devoted to Him, and by entire resignation of her own will to His" (Manual for Interior Souls, p. 93). Grou says that the interior soul is "effectually and continually devoted" to God. This is devotion that St. Thomas defines as "the will to give oneself readily to things concerning the service of God" (II-II, q. 82, a.1)--not just sensible devotion but the deep, substantial devotion of a com-pliant will. In another work Grou devotes a chapter'to virtual prayer. In this chapter, which he entitles "unceasing prayer," he de-scribes this virtual prayer and then gives some examples: "Among the actions that may be regarded as prayer I would include visits of politeness and good manners; I would even include amusing conversations and necessary relaxations of body and mind, provided they be harmless, and carried no further thatx is allowed by Christian pririciples. None of these occupations is incompatible with continual prayer; with the exception of things that are wrong, inexpedient, or useless there is" nothing that the Holy Spirit cannot make His own, nothing that He cannot contrive to sanctify and bring into the realm of prayer." (The School of Jesus Christ, p. 281) As we have said, virtual prayer consists in a readiness to do God's will expressed not only exteriorly but also interiorly through the movements of grace. It is necessary, then, that we be able to discern these movements in our souls. These 196 July, 1958 UNCEASING PRAYER are normally slight illuminations of the intellect and gentle promptings of the will. But are all interior movements prompt-ing to seeming good the work of God? Unfortunately, no. The evil spirit and our fallen nature suggest thoughts that seemingly prompt to good but, as we know from sad experi. ence, result in something bad or less good. We must be experienced, then, in distinguishing between the spirits, between the movements of grace and of nature, so as to accept the former and reject the latter. (See The Imitation of Christ, Bk. III, Chap. 54, "On the Diverse Motions of Nature and Grace.") Father Jean-Joseph Surin, one of the most brilliant Jesuit writers of the first half of the seventeenth century, states that this attention to the movements of grace and nature consti-tutes the interior life (Spiritual Letters, p. 391). In~ this he was but giving the teaching of his famous tertian instructor, Father Louis Lallemant (Spiritual TeachingI 5th Princ., Chap. l,a. 1, sec. 3). : The rule of thumb for distinguishing :~between the move. ments of the spirits, or of nature and grace, is the difference in the immediate effect they have on the soul. In a soul going from good to better the good spirit or grace produces a peace-ful impression like a drop of water falling on a sponge. The bad spirit or nature, on the other hand, produces a slight agita-tion, a slight disturbance like a drop of water falling on a stone. All seemingly good thoughts and desires, then, that cause such an agitation will be rejected as soon as discerned without being examined. As a result, peace of soul will be the climate ir~ which that person lives who is in a state of attentiveness to God's will, who, in a word, practices continual prayer. I say advisedly peace of soul, not peace of mind. Our imagination or emotions may be disturbed violently or we may have trying problems over which to ponder; but all of these are, so to speak, on the surface of the soul. Deep down under all this is peace. De Caussade in his letters of direction is never weary of. insisting on the necessity of peace. For ~example, he writes, 197 EDWARD HAGEMANN Review for Religious '-'The great principle of the interior life is the peace of the s0ul, and it must be preser~,ed with such care that the moment it is attacked all else must be put aside and every effort made to try and regain this holy peace, just as, in an outbreak of fire everything else is neglected to hasten to extinguish the flames'" (Abandonment to Divine Providence, p. 142). In the midst of work and occupations that can take up our complete" attention, we are praying, yes even with the prayer o'f ~petition,' We all have some great personal desires that mean much to us. We' don't have to express them in wbrds. God ~ees them in our' heart. "De Caussade is never tired of repeating St. Augustine's saying that our desires are our prayers (Migne, P:C., 36: 404): our desire to love God, our desire to grow in a certain virtue, our desire for the wel-fare, spiritual or corporal, of someone dearto us, and so forth. A mother ~hosd baby is ill may be busy with chores around the house or have her attention taken up with some pressing problem, but surely we can say that all the time underlying all this activity is her desire for the recov~ery of h~r child. Besides a few big, permanent desires, we all have also many small, transient ones. We can put all these desires, big and small, into the Morning Offering of-the Apostleship of Prayer and then not think of them again during the da.y. They are not dropped Out .of our hearts. Even though we do not forma[ly. repeat these ',petitions, God sees them in our hearts. . Our desires are our,p.rayers. This virtual prayer can be of great comfort to us when we are assailed by temptations. These temptations seize on our imagination and emotion~, and thus influence us physically. While we are thus very conscious of the temptation, we do not, on the other hand, feel the. act of the will or, bdtter still, the state of our will Which is kept turned toward' God. Yet it is in the will not the imagination and' emotions that. our real self is found. De Caussade refers to this again and again, often telling us to go beneath all this agitation in our sense life and 198 July, 1958 UNCEASING PRAYER emotional life and deep down 'rest with our will united with God's or again,, in a somewhat opposite illustration, .to remain above all this agitation like a high mountain whose peak 'is bathed in sunshine but around whose base the" storm clouds lash furiously (Abandonment to Divine Providence, I3. 119). As. this state of will conformed to God's will is our continual prayer, we "are praying, then, even in the midst of the most turbulent temptations. This constant prayer c~in be a source" of consolation when arresting distractions occur during 6urordinary period of for-mal prayer. Who of ~us' has not experienced and does not continue to experience eveky day the wanderings Of the mind that seem at times to make up such a~large pa~t of the time allotted to mental prayer? ~This shbuld not trouble us as long as our will is habituidly directed toward God. As Father de Graridmaison says: "In virtual pray~.r we' call into action the faculty Over which we have the greate.st controli our free Will. Virtual prayer does not "require favorable mental, emotional, or even bodily dispositions . We cannot always think imagine and feel as we would like. But we can always will that God be glorified and that we be obedient to H~m. (We and the Holy Spirit, p. 123) Of course, when these distrac-tions occur, the sooner we recover ourselves and get back to ~formal meditation the better for our mental pr~yer and fgr the growth in motivation that mental prayer gives. But it is consoling to know that in the midst of our distractions our heart has been praying. I am not recommending this practice of virthal player to all indiscriminately. "The Spirit breatheth where he Gill" (Jn. 3:8). 'Some will prefer to make frequent .aipirati~ns during the day or to lift the mind occasionally to God. Well and good. They should follow this attraction. But others will be found who cannot raise the mind to God, particularly when occupied with mental work. Let them, then," not f~el they cannot be praying. The words we havre written will show them 199 EDWARD HAGI~MANN that, as long as their will is united to God's, ready to obey the slightest indication of His holy will, they are in a state of prayer. In one of his letters Father de Caussade gives the following advice: "During the day try to keep yourself united to God, either by frequent aspirations towards Him, or by the simple glance of pure faith; or better still, by a certain calm in the depths of your soul and of your whole being in God, accompanied by a complete detachment from all the exterior objects of this world. God Himself will.show you which of these three ways will best suit you to unite yourself to Him, by the attraction to it, the taste for it, and the facility in the prac-tice of it which He will give you, for this union is in propor-tion to the degree of prayer to which the soul is raised. Each of these states has its special attraction; one must learn to know one's own, and then follow it with simplicity and fidelity, but without anxiety, uneasiness~ or haste; always sweetly and peace-fully as St. Francis of Sales says." (Abandonm.ent to Divine Providence, p. 142). This third method ot: De Caussade is the virtual prayer we h~ave described in this article. OUR CONTRIBUTORS EDWARD HAGEMANN is spiritual director at Alma College, a theologate for Jesuit scholastics, at Los Gatos, California. SISTER MARIE CELESTINE teaches Latin at Notre Dam~ School, 168 West 79th Street, New York 24, New York. HUGH KELLY is instructor of tertians at Rathfarnham-Castle, Rathfarnham~ Dublin, Ireland. JOSEPH F. GALLEN is professor of canon law at kVoodstock Col-lege, W~odstock, Maryland. R.F. SMITH is a member ofthe faculty of St. Mary's College, St. Marys, Kansas. 200 Venerable Anne de Xainc!:onge Sisl:er Marie Celest:ine, U.T.S.V. The story of the founding of the first non-cloistered teaching congregation of sisters. T O EXTEND THE REIGN of Jesus Christ--that is my only ambition--my sublime enterprise." These words of Venerable Anne de Xainctonge echoed the yearn.'ing of her heart for a quest that led her through~ twenty years of suffering and trial and ended in the establishm.ent of th~ first non-cloistered congregation for the education of girls, the Society of St. Ursula of the Blessed Virgifi, on June .16, 1606. The successful completion of that quest was celebrated in 1956, the 350th anniversary year. When the American religious of the Society assisted on June 16 at a solemn pontifical Mass offered by His Excellency, Most Reverend Joseph F. Flannelly, aux. iliary bishbp of New York, in St. Patrick's Cathedral, their joy and gratitude reflected two Of the striking marks of their foundress's life--her joy and gratitude for her vocation. That vocation is best understood by its twofold achievement, the founding of a congregation without enclosure and her con-tribution to education. Her project brought change to religious life as well as to the world of pedagogy. Today it is as natural to see nuns walking along the streets of our large cities or traveling cross-country to spend their holidays in educational conventions as it is to find them taking part in scientific discoveries or teaching Christ in pagan lands. However, such scenes were unknown in the sixteenth century when nun-educators remained in their convents to impart to a small group of fortunate girls the essentials of Christian learning. The revolutionary character of this new idea--a non. cloistered order for women--can be appreciated by recalling the conditions existing in the days of Anne de Xainctonge. 201 SISTER MARIE CELESTINE Review for, Religious Dynamic changes in the field of ideas were keeping Europe in turmoil and coni~usion. The Protestant Revolt had led to the destruction bt~ schools" and colleges. Religious wars, par-ticularly in France, kept Huguenot and Catholic at bitter odds. Science, through Galileo and Kepler, was interesting men in new discoveries. It was a period teeming with new nationalisms, new adventures, and new literary trends. Henry IV, Sir Walter Raleigh, ai~d Montaigne dr~w admiring i~ollowers to their new endeavors. But if the peridd reflected feverish restlessness, it also prodhced: great figures of true serenity, a serenity acquired by th.e grace oi~ God and adherence to truth. In literature, Shakespe,are and Cervantes; in art, Holbein and Tintoretto; in theology, Bella'rmine and Canisitls--these Were but a fe~ who proved the worth ot~ the old "dducational values. Throughout the century the" Church struggled for reform. Her effort~, especially through the Council of Trent, bore fruit." Saints like Teresa of Avila,. Ignatius, and Francis de 'Sales fought for Christ with new ,weapons on new battlefields. It"was the field of education that challenged Anne de Xainctonge. to plan, suffer for, and reach her quest. The disastrous effects of the Reformation on educatiori had caused the Council of Trent to regtore the ancient discipline for ~thd trainii~g of the clergy, to legislate for the instruction of the faithful by preaching and the printed word, to ar'range for Sunday schools and the reopening of parish schools. France, not suffering the same persecutibn as England and Germany, wa.~ active in applying the i:egulations. ~' ~ If these recommendations, were followed, a new vitality would appear in the faithi~ul. In what way could Anne help? How could she extend the reign of Christ? ¯ Her desire.tosave souls became an overwhelming ambition. Developed.by prayer and nurtured by sacrifice, it was a decisive influence in her life --molding the quality of her spiritual growth and pointing .to its outward expression. 202 July, 1958 VENERABLE ANNE DE XAINCTONGE Actually, it was the. work of St; Ignatius, the most bril-liant of the educational leadersl .which most attracted the young girl. It was the. Jesuit .ideal in training youth which gave Anne the inspiration for her new Society. It was her Jesuit dir.ectors, Father de, Villars and Father Gentil, who prepared and tested her soul for' the difficulties ahead. When at last in. 1606 she formed her congregation,¯ it was the Ratio StuJiorum which she made the basis of her educational system, adapting and modifying it to the needs of gi~:ls, while following its broad lines of method and administration. The work of the Jesuits appealed strongly to Anne be-cause she watched their efforts at close range. 'Anne de Xainc-tonge was born in Dijon, France, November 21,'1567, daughter of Jean de Xainctonge, councilor of Parliament, and Lady Marguerite Colard. The child showed such a keen intellect that her father arranged an educational program for her, in-cluding subjects usually studied by boys. He himself became one of her tutors, choosing religion for his course, just as' his neighbor, ' President ~Fremyot, did for his children, among them the future St. Jane Frances de Chantal. While still young, Anne sl~owed herself a born teacher; for, after her lessons with her father, she would go to the servants and teacl~ them what she had just learned. She was 13eg~nmng to extend Christ's reign. A strong desire to do God's will ~aught her enthusias'm, so that even in an illness declared hopeless, but from which she recovered miraculodsly, she preferred God's will to her cure. 'A hunger for. Holy Com-munion and confirmation made her lea; nothing undone until she had succeeded in receiving both sacraments earlier than usual. This love for God and apostolic yearning made the young girl's decisions firm. When presented to society, ~he followed her mother's desires by dressing richly and taking an active part in the social life of the nobility of Dijon. However, she 2O3 SISTER ~ARIE CELESTINE Review for Religious refused to 'consider a proposal of marriage. Just what her vocation was Anne did not know. Neither marriage nor the cloistered life drew her, but a deep yearning to serve God and save souls possessed her. In the meantime, her confessor al-lowed her to teach catechism. However, he demanded that she put aside her fashionable dress while teaching in the churches or instructing the sick in hospitals. Anne felt that the work of the Jesuits was really extending the reign of Christ in the hearts of boys. Their new college, opened in Dijon in 1582, was adjoining her father's estate. Watching from her window or the garden, ,she was impressed by the new methods, ~he good order of the thousand pupils, and the gay recreations supervised by the masters on the playground behind the school. The more she appreciated their progress, the more she contrasted it with the feeble efforts made in the two or three schools for girls in Dijon, where reading, writing, and needlework formed the entire curriculum. If only a work similar to that 0f the Jesuits could be undertaken for girls! Then the light came. It could be undertaken--and she could begin it! At last, God's will seemed clear. She told her director, Father Gentil, that poor girls had been neglected, since "among us, no one has the courage to use her natural talents to glorify God as you are glorifying Him by yours." ~ Anne realized that for the work she envisioned her religious could not be cloistered. They would need to go out, to churches, schools, hospitals--to reach the rich and the poor --as many children as possible. But--an uncloistered order of women? The quest seemed fantastic. The mere thought of such a congregation would shock sixteenth-century France. Again, teaching was a task despised by people of high society; it was a work relegated to widows or ladies in financial distress, who usually knew little more than their pupils. The girls of poor families attended school until they were nine, while the wealthy had to educate their daughters at home or, if fortunate, send them to a cloistered convent as boarders. 204 July, 1958 VENERABLE ANNE DE XAINCTONGE To. Anne, the thought of teaching was not revolting. It was an apostolate! It was not only a challenge, but an inspira-tion, a means of extending the kingdom. But to form a society, she would need companions. Would any of her friends stoop to the humiliating task of instructing children? Anne began to prepare herself for her vocation by serious study, especially of religion. Soon her parents withdrew their promises of help for the work when they learned that God's will was leading Anne to establish it, not in Dijon, but in Dole, then enemy territory under Spanish rule. Her arrival in Dole, November 29, 1596, was welcomed as an answer to prayer by a group of. young ladies with a similar ambition. However, Dole was to exact ten years of suffering and humiliation before Anne could reach her goal. The history of those years shows h~r in the role of public benefactor--a lone figure digging the groundwork of her society. Most of those who had prayed for a leader lost courage in the face of hardships caused by social custom and family prejudice. For Anne herself, difficulties reached the height of persecu-tion as her father inaugurated violent methods of attack to force his daughter's return. Obliged to submit the plan of her congregation to two different courts of prominent and prejudiced theologians, she convinced them that her project for a non-cloistered community was sound, practical, and of divine inspiration. The battle over non-enclosure was won! Ecclesiastical and municipal authorization paved the way for the new foundation; and on June 16, 1606, there came to life. a non-cloistered congregation for the education of girls, the Society of St. Ursula. The work grew rapidly in France, Germany, and Switzerland. A few years after Mother Anne's foundation, St. Francis de Sales had to face the same problem of non-enclosure. When, with St. Jane Frances de Chantali he began the Visitation order in. 1610, it was as a non-cloistered community dedicated to the 2O5 SISTER ~IARIE CELESTINE Review :for Religious sick and poor. However, in 1615 Cardinal de Marquemont of Lyons, who had invited the Visitandines to establish a house in his diocese, urged St. Francis dd Sales to change the status of his congregation to one of strict enclosure. The cardinal feared that the fervor of the. religious would be weakened and that dangers would be encountered by their contact with the world. After resisting at first, the bishop of Geneva in humility finally yielded to the .cardinal's request, seeing in it a sign of God's will in his superiors and a means of spreading the work in this modified form to m, any parts of France. The saint admired Mother Anne's work and in 1608 had gone to Dole to see the schools of the Ursules. In 1621 he wrote to Mother Anne, asking her to establish a house in Thonon, Savoy. In requesting it he wrote: I have always admired, honored, and esteemed the works oi: very great charity which your Society practices, whose growth I have always very affectionately desired, especially in this province of Savoy. Relying on the hope 'which the Fathers of the.Society of Jesus have given me for establishing a house here, I have obtained permission for it from her 'Most Serene Highness. But if I have the pleasure of seeing a branch of the holy tree of Sainte Ursule in this diocese, I shall~ try to make known, by all sorts of proofs, the affection I have for it. That is why I beg you very humbly, my very dear Sister, to contribute to this project all you can, in God, not doubting that it is for the greatest glo~-y of God, the advancement and strengthening of many souls in piety, and finally, a very great consolation for those who come first to take part in this good work . Thus, humbly acceding to the wishes of others, St. Francis de Sales gave up his plan of non-enclosure. Mother Anne in an indomitable spirit of perse.verance worked and suffered for twenty years until she overcame all obstacles to non-enclosure. Her work. stood the test of time. The French Revolution could not annihilate it, nor the" laws of 1901 expelling religious from France. This expulsion brought forth new branches in Italy, .Belgium, and the United States. .The American work began in 1901, ~when Right ~Reverend Monsignor.Joseph H. McMahon invited the sisters to teach in Our Lady of Lourdes Parochial School in New York. Then an .academy was opened 206 July, 1958 VENERABLE ANNE DE XAINCTONGE " in 1912, now the Notre Dame School on West 79th Street; the Academy of St. Ursula, Kingston, New York, was begun in 1925. Two parochial schools, St. Joseph's, Kingston, and St. Augustine's, Providence, are conducted by the religious, who also have charge of the Latin Department in Cathedral High School, New York City. Mother Anne's second achievement was her contribution to education. Basing her system on the'Ratio Studiorum ¯ of-the Jesuits, she insisted on the. training of her teachers, a gentle fiimness in discipline, and an arrangement of classes suited to th~ age and ability of, th~ pupils. Her philosophy of education followed logically from her grasp of the-child's nature, a being composed of body and soul, ~stined for the City of God. The goal must be kept in mind, but the nature of the child must not be forgotten. To make the Incarnation real in the lives of the children was her aim. For her, the very end of education was to imitate Jesus Christ, to form Him in the young. "In working with these little souls, we shall do something very great if we keep our interior glance fixed on Jesus Christ." If her am-bition was to form Christ in the students, it was first-to-train, each of her daughters to be another Christ--that the re.ality of the Incarnation, the living of the Christ-life might radiate to o~thers. Her spiritual counsels speak again and again of the "reign of Christ." "I desire with all my heart, to make Jesus Christ reign and live within me." This aim was reflected in her methodsi which showed 'a humanistic approach. Women were losing their souls for lack of instruction; therefore, moral training was of prime im-p? rtance, while the core-curriculum subject wasreligion. One of the points Mother. Anne stressed .was the exacting of work~ according to the child's ,capacity. Individua! recitations, pupil activity, and self-expression to develop the reason were insisted upon.in all but the lowest classes. This practice, proper .to the new institute in 1606, was considered "one of the great pe~da, 207 SISTER MARIE CELESTINE Review for Religious gogical discoveries of the nineteenth century." Plays and pageants were presented to develop oral expression. In the teacher training program, similar attention is giver~ to the individual. The teacher must try to win each soul: by her gay and open manner, to inspire confidence; by a gentle firmness, to correct and exhort; by a personal spirit of sacrifice and abnegation, to serve others. To serve the whole world and particularly those of our sex, to instruct, console, warn, to give good example everywhere, and to pray always for the conversion or perfection of souls--that is the profession of the Ursules, but on condition that it is carried on without affecta-tion, complacency, or vanity . . . simply, humbly, cordially . Such exterior works sprang from a deep Christ-centered spirituality. Every fiber of Anne's being spent itself to extend Christ's reign. Again and again she exhorts her daughters "to spend themselves for the glory of God and to make Jesus Christ reign." Christ living in the Blessed Sacrament was the center of her life. If her desire as a child was to receive the Blessed Sacrament before the usual age; if, as a religious, she planned her pupils' day to end with a short visit to the Blessed Sacrament; and if her guardian angel walked behind her on Communion days instead of preceding her, it was because her devotion to our Lord in the tabernacle was a solid and practical one. It was so deeply practical that, although in dire need in Dole, she had refused our Lord's offer to live on the Blessed Sacrament alone, lest she cease to be a model of imitation for her daughters. Her motto, "Mihi vivere Christus est--et mori lucrum," was a practical rule of action by which she could' give in gratitude for Holy Communion "heart for heart, life for life, soul for soul." Tkus, by building the child's character on conscidnce and love of God, she hoped, to build it high above the petty disputes and local antagonisms. Human interests must transcend the national. In 1956 the Society opened its first foreign mission in Luena, the Belgian Congo, and boasts three nationalitids, including American, among the four pioneers. Mother Anne 208 July, 1958 VENERABLE ANNE DE XAI~CTON(~E had braved the derision of a class:conscious society to devote herself to the poor and ignorant. Her principle of adaptation to new needs has given her Society a framework within which to develop varied educational works. During Cana Conferences, when parents come to the convent for a day of spiritual refreshment, Mother'Anne's daughters care for their children just as she herself 350 years ago cared for the babies in the vestibule of the church to allow their mothers to assist at Mass in .peace. As she urged her daughters to discuss the problems of the children's education with the parents, so the Society's P.T.A.'s hope to serve the same worthy purpose of informing them of their childen's progress in knowledge and virtue. Besides academies and free schools, orphanages are conducted. In Italy a special program is set up to help servant girls, called "Zites," a work dedicated to St. Zita, patroness of .domestic servants. It is a beautiful continuation of Mother Anne's attention to the servants, first as a child in her own home, and later, on a much larger scale. In the United Stat.es, in addition to academies and sch6ols, catechetical work is also done. In Phoenicia, New York, a religious vacation school is open in the summer to the children of the neighboring ~illages. To this restful spot in the Cat-skills comes a group of children from Casita Maria in New York each .year for a few w~eks of vacation. Thus a sixteenth century educator may be called modern because her principles have a universal appeal' and allow for adaptation. To see the child with his charm and weakness looking up to God--to see God in His infinite fatherly love bending down to the child--is .to see a picture of the educa-tional process in Mother Anne's mind. To help the child reach up with hands and head and heart--to plead .with the Father" to bend lower to lift up the child--that is a picture of the teacher's role in Mother Anne's plan. To carry out ~his plan, 'this quest of saving souls, the Venerable Anne de Xainctorlge established a non-cloistered 209 SISTER MARIE CELESTINE teaching order for the education of girls, the Society of St. Ursula of the Blessed Virgin. She made that Society able and re.ady to meet new needs and new conditions. Charted by .unchanging principles, it can face the challenge of e~ch century on. the path of its unending quest. Last year, its 350th anni-versary, each haember of the Society, whether in Europe, the United States, or Africa, dedicated herself anew to that quest in the words of her venerable foundress, "To extend the reign of Jesus Christ--that is my only ambition--my sublime enterprise." For Your la[ormation (Continued from page 193) is no age limit beyond that of common sense. There are no special financial or educational qualifications. In the apostolate of the Daughters of the Paraclete, there is a place and. a work for all--nurses, teachers, o~ce workers, domestic workers, and so forth. Requests for further information may 'be sent either to: Most Reverend Albert L. Fletcher, D.D., 305 West Second Street, Little Rock, Arkansas; or to: Miss L. A. Manes, Para-. clete House, 802 Center Street, Little Rock, Arkansas. The Catholic Counselor Our attention has recently been called to The °Catholic Counselor, a magazine that has just finished its second year of publication. The purpose of this periodical, ~is describdd on its masthead, is: "To act as an organ of communication for Catholics in the field of guidance. Spdcifically, the staff plans through The Catholic Counselor (1) to develop knowledge and interest in Student' Pdrsonnel Worl~ in Catholic Institutions; (2) to serve as a forum of expression on the mutual problems of Catholics in counseling; (3) to foster the. professional growth of Catholic guidance workers by membership in the A.P.G.A. (Continued on page 222) 210 Prot:icien!:sm Who Do No!: Progress I-lUgh Kelly, S.J. FATHER, I have not been making any advance in my spiritual life for some time past. In fact,' I seem to be going back. I seem to have lost much of that fervor I had in my early days in religious life. I have no longer the sense of God's presence I had formerly, nor the desire to sub; due self and to make progress in prayer and in the interior life. I have made efforts to get back again to my former state of fervor but with pool results. I am much discouraged and do not know what to do." There are few priests with any experience as retreat masters or confessors of religiofis who have not heard such a complaint often. These are complaints which a priest must take seriously as they come from a real anxiety and are a strong appeal for help. What is the truth of that diagnosis? Has progress really stopped? Has there been deterioration? Has the desire of' advance grown slack? It may well be that these questions can be answered in the affirmative and that there l~as been delib-erate infidelity and a slacking in the duties and practices which are the condition of fervor. In that case the problem is easily solved; the religious ha~ but to resume his forme~: fide.lity. At least this is the necessary preliminary step. Whether it is the only step and can remedy the situation will depend on other questions. But let us suppose there has not been conscious, deliberate neglect; and the religious can be fairly certain of this. ~ What, then, is the cause of the state in which he finds himself and which he diagnosed so accurately? There has been a great change. The soul is at a loss, is much discouraged, a~d is sorely in need of help. How is a priest to deal with such a case? 211 HUGH KELLY Review for Relig.ious As a help to a solution let us put the case in professional language!. We can say that the religious in question has passed through the stage of beginners and is well within the ranks of the proficients. The division of souls, seriously living the spiritual life, into beginners, proficients, and perfect is strongly traditional and is natural and easy to" understand. It is based on the different measure of charity which the soul possesses. The first class 'consists of those who possess charity and whose chief concern is to secure it firmly against that which would destroy it, mortal sin. In the next class, the proficients, are those who have consolidated charity in their souls and whose concern is to develop it and integrate it by the addition of the other virtues which it needs for its full growth and flowering. The perfecf are those in whom charity has got its appropriate extension and depth and whose concern is to live a life in which all xhe activity is dominated and controlled by charity. There is scarcely any need to note that within each of these main divisions there ale many minor steps or stages. The division has this advantage that it denotes the two main ideas--that perfection is a movement, a progress with definite stages, and that it is measured by charity. To return now m the definite case we are considering-- we can say that the. religious in question has passed from the stage of beginners to that of proficients. We may say that the early years of religious life are the stage of beginners, that period when the young religious learned to live well the new way of life on which he had entered. The period would be considered to last up to the final profession or to some years: beyond it. At this stage the religious has abundant help and guidance. from his spiritual superiors. Assuming that he was reasonably faithful and generous and thus corresponded substantially with the training, we can say that at the end of this period we have one who assuredly is not yet perfect, but who is emphatically a good religious; one who is observant and edifying, diligent and obedient; one who has learned the place of prayer in life; 212 I July, 1958 PROFICIENTS~WHo DO NoT'PROGRESS who has reached a considerable degree of union with God; one who has peace of soul and delicacy of conscience; in a word, one who is happy and successful in his vocation. Clearly, a definite stage has been passed through with credit. A Spiritual Crisis But now there comes a change; there comes a halt to the advance; or at least the sense of progress is no longer felt. The motive power which carried the soul forward to this stage of the spiritual life seems suddenly to fail, and the whole growth and activity of the soul seem to come to a standstill. What is to be done to counteract the paralysis and to set things moving again? "Only too many religious lose courage, remain passive, unable to extricate themselves from the morass in which they are held. Perhaps they ask for advice and help and get none. There was never a moment in their religious life when they needed help so sorely; if the help does not come, the whole of their future life will be much the poorer. Only too many religious find themselves in this condition. Hence, we have only too ,often the disturbing phenomenon of a spiritual life which began well, which showed progress for the early years and then petere~t out into mediocrity and dis-illusionment. The early hopes have not been fulfilled; the dreams and right spiritual ambitions have faded away in early middle age. A career that promised much for God has been some way blighted. The religious we have envisaged at the opening of this paper has reached such a crisis in the spiritual life. He needs guidance and encouragement. A'director or retreat master who takes his work. seriously cannot shirk what is his duty; he cannot refuse to stretch out a helping hand, to ~ndicate ¯ some means, to give some helpful direction. What, then, is a director to do in the face of this situation --that of the religious who has quickly and successfully trav-ersed the first stage and then stops and comes to a standstill; whose initiative and motive power seem to fail, to be stricken 213 Review for Religious with a mysterious paralysis? The first thing the director must grasp and which he must make clear to the religious is that the soul has now entered into a new stage in which the main con-ditions are quite different from those of the previous stage. The conditions which determine the life of the proficient are very different from those that the beginner had to deal with. What will ohelp t.he one may harm the other. "When I was a ~hild I spoke as a child, I understood as a child, I thought .as a child" (2 ~or. 13:11). Proficients are no longer children; but they do not realize that they have changed, and they con-tinue to speak and think as children; they have not yet put away the things of.a child. The first, perhaps, of the new conditions to be reckoned with is that there has been a weakening of the desire of' per-fection-- which is the motive power of spiritual advance-- Owing to the "fact that it has been enfeebled by certain faults or maladies which belong particularly to this stage. The faults are "interior, 'often. scarcely perceptible and henci~ not com-batted; but they exercise a powerful adverse influence on the condition of the soul.--These faults and adverse tendencies may bd reduced to four. 1. The. soul is secretly pleased with the progress it has made and unwittingly is inclined to relax in its desires and to rest on its oars. And it is a fact that much Progress has been made which the soul cannot help seeing. A worldly life has changed its directioni many external faults have been elim-inated or Controlled; many ,~irtues and good practices have been acquired; the soul has reached a considerable degree of familiarity with God and enjoys the peace and satisfaction which comes from being rightly orientated toward its true end~ and supreme good. These feelings and considerations which are well founded may come to leave a certain feeling of satis-faction or even of complacency, a half:accepted idea that the progress, which is undeniable, is due in a good measure to 214 July, 1958 PROFICIENTS--WHo DO NOT PROGRESS one's own efforts. In that way vanity may be nourished subtly, and any such feeling is a hindrance, to a'.true advance in "charity. 2." Moreover, that complacency may be further fed by the idea that the chief obstacles to a fervent rel!gious life have been alreddy overcome. It is a fact that no s~rious faults' are now visible, that no new conquests are to be called for. The religious has been well trained, no doubt at the cost bf many sacrifices, to fit smoothly into his r~ligious life and is clearly an edifying, observant, diligent member "of his community. What more can-be reasonably expected? He does not 'see 'in what direction he is to direct his effort~. But therd :precisely is one of the new condition~ he has not taken account of--that the faults are hidden, that khe ol3jectives are not ~)isible, that ~he soul simply doe~ not see its way. . 3. It is 'normal, too, that'sby thi~ time'wo~k and activity play a large, part in the life of ~he're}igious ~ve are considering; b)~ now h~ will' h~a~,e ~ound the a~prop~:iate exe~:cise of .his gift~, B~) that ~ery fact he is e.xpose~d to a fault, which the old spiritual writers called effusio ac/ exteriora~an e~cessive pr.e-occupation with external things. This religious has come to see how he can serve God effectively; he do~s his work well, "is deeply .interested in it. That activity, as an essenti~il part of his vocation, was 'meant inGod's design to b~ a potent ~ans of sanctification, to be a school of certain virtues which could not be learned easily 'in :another school. If the work is not carried, on in this spirit, it will affect "the 'spiritual condi: tion of the.soul. Joy in successl in ~ongenial adtivity, in the praise and recognition which" follow a job.w~ll done, " these tend to'produce a feeling of ~exaggerated self-satisfaction~, a certairf conceit, a sense of one's own value,, a self-assurance, an exigency in one's demands and in time will produce an atmosphere of soul in which purity of heart, detachment, meekness, which arethe interior equipment of the apostle, will not flourish. Here, then, is another of these new conditions which must" be taken account of if there is to be true spiritual'progress. 215 HUGH KELLY Review for Religious ~4. 'If the faults mentioned are really at work and having their effect, then we must conclude that the prayer is not what it should be for the simple reason that if the prayer were right it would prevail over the adverse in.fluences. A true prayer would give light to keep the goal in view steadily; it would unmask hidden faults; it would give strength to overcome them and to make the effort necessary to advance. Hence, we may say confidently that the most important of the new conditions which have not been recognized is that the prayer has not kept pace with the other advances, that it is not the prayer appropriate to the present spiritual state. The religious may have clung to the type of prayer he was taught at the beginning of his religious career and which he may well have outgrown. A prayer that is predominantly active, meditative, that deals largely in reasoning, comparisons, formal definite resolutions, is assuredly a most useful prayer for beginners but not necessarily for proficients. It may well be that the prayer has b~come formal, superficial, that it is not sufficiently interior and does not give that light and unction that the sohl needs in its :present state. Other reasons, operative in individual cases, .could be ,mentioned; but those given are generally found and are suffi-cient .to account for the phenomenon we are considering-- that is, a religious who began in the best dispositions, who went through the first stage with generosity and courage, who had reached a cr.editable stage of union with God, and who then seemed to slow up and make little further progress. And then--perhaps in the course of a retreat such a religious comes to realize his state---he will experience a deep feeling of dis-couragement, a feeling of. paralysis of one who knows that there is something seriously amiss but who cannot say what it is exactly and hence cannot do much about it. If he does not get the guidance and help he needs now, he is likely to lower his spiritual aims and settle into an abiding mood of frustration and disillusionment. 216 July, 1958 PROFICIENTS --- WH0 Do NOT PROGRESS The Remedy So far we have attempted a diagnosis of a malady and a mood common to souls." who have reached the degree of proficients. They are the proficients who have ceased to pro. gress. We may now attempt something in the way of remedy or prescription. The first step of the director should be to point out to the religious that he must realize that he is in a new stage, that the whole nature of the struggle has changed, that he had been clinging to .the things of a child now that he has ceased to be a child. The methods of the previous stage have done their work, all that they were meant to do; but they will not serve in the new stage. Now there is question of new obstacles, new means, new kinds of virtues to be cultivated. The frustra-tion experienced is due to the fact that the conditions of one stage have been retained "for a stage for which they are not suitable. ~ Speaking generally, the spiritual life must now become more interior. The struggle has now been transferred to a deeper region within the soul. The whole spiritual lit:e must grow in intdriority. And first of all the soul must come to a deeper knowledge of the implications of the call of Christ, to a truer realization of the.depth of renunciation contained in His invi-tations. "If any man will come after me, let him deny him-self" (Matt. 16:24). Had the soul come to know the full force of the word deny, that it is the word that is used by the gospel to indicate the action of St. Peter in the Passion--that it implies an entire repudiation and rejection! When Our Lord spoke the words, "Unless the grain of wheat falling into " the earth die, itself remaineth alone" (Jn. 12:24), He spoke of His own Passion and indicated the measure of His sacrifice; but He also gave some idea of what He expected from those whom He called to follow Him. No doubt something of that renouncement was already understood by th~ religious, but how imperfectly. I2Iis words contain depths of renunciation 217 -HUGH KELLY Review for Religious which are revealed only slowly and as a result of much purifi-cation of soul. The. invitation., "Come follow Me," contains many~ degrees of imitation and proximity. Purity.-- Dod.lity The chief means by which the soul is to reach to this interi.ority are, according to L. Lallement, greater purity of heart and greater docility to the .Holy Spirit. Greater purity of heart presupposes a-greater knowledge owfa sth ceh ifeafulyl tcsg oncf etrhnee dh'e waritt.h I nac tthioen psr, eovri oaut sle, asstta gwei tthh e't h,roeu~glihgtiso ours feelings that might be .considered as .venial sins, and the examina-tion of conscience was instituted with a view to confess them as such. But now the examination must probe more deeply. There is a whole stratum of tendencies, instinctive movements, automatic reactions, which indicate the p.resence of that self which is the center of resistance to God's advances. Self-examination must now penetrate to this hitherto unknown region~in which'will be fo~und ~i self that is wayward, dissipated, full of the ¯seeds of sin and ~evolt and which¯ must be controlled before there can be any true domination of charity. Such a purification must be systematic and must cover the heart, the imagination, and the judgment. The heart obviously needs such a fine purification seeing that it is the source of countless movements and affections which cannot be left uncontrolled, because they ¯exercise a strong in-fluence on the.decisions of .the will. These movements are the obscure stirrings of inordinate self-love in some of its manifold manifestations--little indulgences, almost-instinctive preferences,, resentment.s, impatiences, little acts of selfishness of one kind or another. "Fie on't; tis an unweeded garden." It cannot be ¯left to the weeds; it must be cleared and cleansed if it is to be brought under the sweet rule of charity. The imagination no less than the heart needs its own systematic purification. This is the faculty which St. Thomas called 218 July, 1958 PROFICIENTS---WHo DO NOT PROGRESS domlna falsitatis, the mistress of the false.;, and it can very seriously trouble the soul by its vain and foolish images and fancies. Such a source of dissipation and distraction is a chal-lenge to the spirit of prayer or to peace of mind. The purification of the judgment is still more necessary because its acts are more ddliberative. We find ourselves almost instinctively passing judgment, on people, on actions~ ¯ on motives, judgments which are often wrong, ungenerous, suspicious. If such a tendency is left unchecked, it will make fraternal charity a very difficult thing. Such a systematic effort of purification, deeper and more searching than was called for in-the beginning of religious life, is necessary at this stage. The kind of examination which sought out .sins or exterior faults will be ineffectual now. Such an interior purification our Lord aims at in the preaching of the Beatitudes; these are the virtues which .give the disposition of heart necessary for a generous acceptance 9f His new religion. There is another region of the spi.ritual .life which calls for purification, one which is more hidden, more unexpected. even than any we have yet considered. The very spiritual life, of beginners is often full of unconscious self-seeking. In their spiritual practices they seek their own satisfaction; they look for consolation and sensible devotion in their prayers; they ar~ attached to certain, methods or forms of prayer. And their activity in spiritual things ,can produce such faults as vanity, jealousy, arid a sense of superiority over others. St, John of the Cross has devoted a long section of the Ascent of Mount Carmel to a close analysis of such faults: The control of these is the fruit of different stages of the dark. night, some of them being eliminated by the effort of the individual aided, of course, by grace, others .being so deep-seated, so well hidden that they yield only. to the action of infused prayer in the passive night of the sense. Of the second necessary condition mentioned by Lallement, docility to the Holy Spirit, it is not necessary to speak at any 219 KELLY' Review for Religious great length. "According to the instruction of our Lord, the Holy Spirit is by attribution the master of .the interior life. Describing His function our Lord said, "He will teach you all things and bring all things to your mind whatsoever I shall have said to you" (Jn. 14:26). The Paraclete was thus to teach in-teriorly what our Lord had taught by word of mouth to the apostles, opening their hearts sweetly to the fuller depths and force of His teaching. All movement in the spiritual life will be His concern, but He will be particularly active when the spiritual life is to grow more deep and interior. The finer purification already spoken of will be achieved only by His special presence. But the work of the Holy Spirit is not merely or chiefly the negative one of purification; it is still more a positive formative activity--to supply the light needed to get a deeper grasp of the spiritual life and the strength to live up to that light. The general results of this assistance of the Paraclete can be indicated here only in a summary way; they may be said to consist in a new enlightenment in three points. (I) The Holy Spirit will give a deeper understanding of the theological virtue of faith--a better realization that it is faith alone which gives us "the true and loving God" and is the true and unfail-ing approach to Him in every stage of the spiritual life on earth. (2) Again the Paraclete. will lead the soul to a kind of prayer which the soul has need of at this stage of its ad-vance. It is a prayer of great simplicity which will be nour-ished interiorly chiefly on the words of the gospel and the liturgy, the mysteries of Christianity, a prayer which opens up the teaching of Christ in such a way that it yields its sweetness and unction more abundantly. St. Ignatiu~ has described this prayer as that which enables the soul sentire et gustare res interne, . to get the true inner savor, of spiritual things. (3) But the action of the Holy Spirit will have as its chief aim to reveal Christ more fully; to make the soul realize better His role in the spiritual life. "I am the way, the truth, and the life. No man cometh to the Father but by Me.': (Jn. 14:6) 220 July, 1958 PROFICIENTS---WHo DO NOT PROGRESS A real, practical acceptance of this cardinal truth is the c-o-fi-dition and measure of advance at this stage. And it is to" be kept in mind that this is the function attributed to the Paraclete that our Lord stressed. "But when the Paraclete cometh---He Shall give testimony of Me" (Jn. 15:26) and again "He shall glorify Me because He shall receive of Mine and shall show it to you" (Jn. 16:14). The Holy Spirit is sent, then, to give testimony to Christ, to His transcendant role in the gpiritual life as the unique medium by which the soul can attain its supreme good and last end; and this is to glorify Christ by showing His true greatness. The spiritual perfection of the soul is constituted by union with Christ in charity. The stages toward this goal are marked by a fuller realization of the part which Christ must play in this advance; and, consequently, a more perfect exercise of faith and charity. The end of the process is expressed by St. Paul, "And I live, now not I; but Christ liveth in me" (Gal. 11:20). It ¯ was expressed still better by our Lord Himself as He was enter-ing on His Passion, "That they all may be one as Thou Fatl~er in Me and I in Thee; that they also may be one in Us" (Jn. 17:21). The stage of the spiritual life we have been considering, that of proficients, is simply the study of the fuller action of Christ and His Spirit at a specially critical moment. This divine action is, of course, essential in every step, even at the first; but it is deeper, stronger, more interior in the later 'and higher stages. The soul we have been considering depended on the grace and example of Christ even for its first steps. But advance beyond this initial stage calls for a more powerful aid. To qualify for that newer assistance the soul had to dispose itself by a deeper and finer asceticism. Without that special prepara-tion it could not have caught the breath of the Spirit which Christ was to send, the new impulse without which it would have languished ineffectively, if not a wreck, at least a failure. 221 HUGH KELLY From the foregoing pages it is hoped that it will appear that the division of the spiritual life into beginners, proficients, and perfect is not merely a theoretical matter, the concern of professors and historians. They are the actual stages through which, normally, all souls pass who try to realize the great design for which God has created them and for which He has given them His Son to be for them the way, the truth, and the life. It should then be clear also that the priest who is director or retreat master should have a workable knowledge of these di-visions. He is certain to come across souls who are going that way, who need his guidance and help at moments when such assistance may make just all the difference in the world. For Your Informal:ion (Continued from page 210) [American Personnel and Guidance Association- and (4) to encourage cooperation among Catholic Guidance Councils on local and regional levels." The subscription price is $1.00 per year--for three issues, autumn, winter, an~d .spring. Subscriptions should be sent to: The Catholic Counselor, 650 Grand Concourse, Bronx 51, New Yo~'k. Good Spiritual Reading? A superioress would like to obtain"a helpful list of worth-while spiritual reading books for a community." She refers to currently published books, not to the old masters. We do our best to supply such lists through our Book Review De-partment. It has occurred to us, however, that the suggestions we make in that department might be supplemented in a very practical way if our readers would send in brief communications about books they or their communities have found helpful. If you wish to recommend a book that you or your com-munity found helpful, please address your letter, to: The Editor, REVIEW FOR RELIGIOUS~ St. Mary's College, St. Marys, Kansas. And please type the letter, preferably triple-spaced, at least double-spaced. 222 The eneral .Chapt:er .Joseph F. Gallen, S.J. QUESTIONS AND CASES are frequently received on the general chapter. A coml~lete article on this matter would. be of prohibitive length. It would also be excessively de-tailed and technical. We believe that ~he practical purpose of such an article will be better attained by presenting the matter under the form of questions and cases. The following ques-tions are the first part of a series. I. Delegates 1. According to our constitutions, a former brother general is a mem-ber of the general chapter in virtue of this office that he had held. A former brother general is a member of our house, but he is not the local superior. The hl)use elected him as delegate to the general chapter. Does he have two votes in the general chapter? No. Anyone may be elected in a chapter who is not excluded from the office in question by canon law or the par-ticular constitutions. Canon law does not exclude the election of anyone as delegate because he otherwise has the right of membership in the general Chapter in virt'fid~"of hi~ office or from some other title, nor do the constitutions of lay institutes enact any such ~general exclusion. These constitutions also do not ordinarily .forbid the election of a former superior general as a delegate. Unless there is such an exclusion in the present constitutions, the election is valid. However, this. brother will have only one vote in the general chapter. It is certain from canon 164 that no one may cast many votes by reason of many titles to vote, e. g., a brother may not c,ast two votes in the general chapter because he is a former brother general and an elected delegate from a province or house or because he is a general councilor and also a local superior. It is not 'certain, even. though the wording of the. canon favors the contrary opinion, tl~at one may not cast many votes when the one title gives the right to many votes, e. g., if the constitutions give 223 JOSEPH F. GALLEN Review for Religious the superior general or provincial two votes. The constitutions of lay institutes *do not make such a grant. A religious may cast his own vote and another as proxy for another elector when the constitutions or customs permit voting by proxy, which is excluded with practical universality in the constitu-tions of lay institutes (c. 163). 2. Doesn't canon law deprive of active voice one who had been a Catholic, joined a non-Catholic sect, returned to the faith, and had been admitted to the noviceship of a religious institute with a dispensation from the Holy See from the impediment, to entrance? The question is based on canon 167, § 1, 4°, which reads: "The following are excluded from voting: Those who joined or publicly adhered to'a heretidal or schismatical sect." However, it is a safely probably opinion that the dispensation to enter the noviceship removes also the disability of canon 167, § 1, 4"°. Goyeneche, Quaestiones Canonicae, I, 164-65; Schaefer, De R~- ligiosis, n. 493; J.one, Commentarium in Codicem Iuris Canonici, I, 171. 3. When we elect a delegate, may we instruct him whom he is to vote for and what proposals he is to vote for in the general chapter? You may not do this unless it is permitted b)) the particular law of your institute. The very few institutes that do permit this also contain a provision of the following tenor: "Ttie com-munity represented by a delegate may give him instructions regarding the election and other matters to be discussed either at the provincial or general chapter, but the delegate remains free as to the exercise of his vote for the interests of the con-gregation." 4. Is a delegate to a general chapter obliged to' accept proposals from other members of the institute? When the constitutions give prov.inces, houses, or individuals the right to make proposals, a superior or delegatd must accept the. proposal and submit it to the general chapter; but he is not obliged to promote or vote for the proposal in the chapter. If the right '.is not granted, individuals may suggest propogals 224 July , 19fi8 THE GENERAL CHAPTER to members of the chapter; but there is no obligation to accept merely suggested proposals. Anyone who makes a proposal should study carefully and even consult as to whether the pro-posal is well i:0unded and prudent. Careless, groundless, and extraneous proposals can waste a great deal of time in the chapter. II. Preliminaries 5. Our constitutions speak of the "election" ot~ local superiors and other officials by the superior general and his council. Is this an accurate expression? An election to an office in a religious institute or society of common life is the designation of a person made in a chapter. The designation to an office made by a superior alone or with the consultive or deliberative vote of a council is not an election but an appointment. The latter is frequently called an election in the constitutions of lay institutes. It is not such and is not governed by the norms on elections. 6. How long should a general chapter last in a lay congregation? Constitutions appr6ved by the Holy See state that the general chapter is not to be prolonged beyond a reasonable length of time but that no precise limits can be fixed for its duration. It is obvious that the duration will vary according to the number and importance of the matters proposed to the chapter of affairs;and it is evident also that the chapter should not be so rushed and abbreviated that it fails to perform its duties properly, especially as regards the chapter of affairs. The constant brevity of some chapters creates a suspicion that insuf-fi~ ent attention is given to the chapter of affairs. Bastien states thh~ the chapters of lay congregations, outside of particular arid~ exceptional circumstances, will last five days. (Directoire Canonique, n. ~291) This would give three full days t~or the chapter of affairs. Apt 'and careful preparation, the mimeo-graphing and previous distribution of reports, and capable direc-tion by the president will expedite the chapter and render it more efficient. 225 ,JOSEPH F. ~ALLEN Review for Religious 7. Our constitutions impose a retreat of one day before the general chapter. We believe that the retreat would be more helpful if made after the preliminary sessions and immediately before the election of the superior general. May we change the time of the retreat without securing authority to change the constitutions? Yes. The time is a completely accidental part of this law, and there is a sufficient reason for changing the time in this case. A day of prayer is most helpful for the quiet of soul and purification of motives that are necessary for any election, arid these effects are mo~e apt to persist undiminished when the retreat is made immediately before the supremely important election of the superior general. 8. What is the meaning of the article of our constitutions regarding Mass on the day of the election of the superior general, i. e., "If the rubrics permit, the Mass shall be that of the Holy Spirit"? The constitutions of lay congregations almost universally prescribe that Mass is to be oi~ered on the day of the election of the superior general in the house where the chapter is held. The intention usually specified is for the election of the superior general. Sometimes this intention is for all the work of the chapter. If the former intention is designated, it is to be coun-seled that Mass or Masses be offered on the following days for the other works of the chapter. The constitutions, with the same universality, exhort all the capitulars to receive Holy Communion at this Mass for the same intention. Even if the wording of the constitutions imposes this Communion as obligatory, it is to be interpreted as merely exhortatory (c. 595, § 4).° If the rubrics permit, the votive Mass of the Holy Spirit is to be the one used, since this is the traditional Mass for an election. It is found at the end of the missal, in the first series of votive Masses, under Thursday. If the ordo of the place of celebration permits, this Mass is ordinarily to be celebrated as a private votive Mass. It may be low, sung, or solemn. Private votive Masses when sung are forbidden on any double; any Sunday; on the privileged ferias (Ash Wednesday, Monday- Tuesday-Wednesday of Holy Week); on the privileged vigils 226 July, 1958 THE GENERAL CHAPTER (Christmas and Pentecost) ; within the privileged octaves (Christ-mas, Easter, and Pentecost); and on All Souls' Day. When read, they are forbidden also. on ferias of Lent and Passiontide; all vigils; ember days; Monday of Rogations (before Ascension) ; Dec. 17-23; Jan. 2-5 and 7-12; and Ascension-Vigil of Pente-cost. This Mass has no Gloria nor Gredo, occurring com-memorations and orationes imt~eratae are included according to the usual norms, the preface is proper, Benedicamus Domino is used at the end, and the last Gospel is that of St. John. If the election occurs on one of the forbidden days, the local ordinary may be requested to grant a solemn votive Mass. The election of a general or provincial superior is sufficient reason to give this permission. This must be a sung or solemn Mass. It is forbidden only on feasts and Sundays that are doubles of the first class; the privileged ferias (Ash Wednesday,.Monday- Tuesday-Wednesday of Holy Week) ; the privileged vigils (Christ-mas and Pentecost); within the privileged octaves of Easter and Pentecost; and on All Souls' Day. The rite of this Mass is the same as above; but there is a Gloria, Gredo, Ite, Missa est, and only imperative commemorations and orationes impera-tae/~ ro re gra~i are included. For greater solemnity, ~his Mass may also be requested on days when a private votive Mass is permitted. If neither type of votive Mass is possible, the Mass of the Office of the day must be said or sung. 9. An article of our constitutions states: "The superior general or, in her absence, the vicaress shall present to the members of the chapter a report of the m.aterial: personal, disciplinary, and financial status of the entire congregation and of all matters of greaier importance" that have occurred sim:e the last general chapter. The report is to be drawn up by the procurator general. It must be approved by the general council, who sign their names to the report before the celebration of the chapter." Does the procurator general draw up this entire report? No. The only part of the report that is drawn up by the procurator, bursar, or treasurer general is the financial section. All other sections of thd report are compiled by the mother 227 JOSEPH F. GALLEN Review for Religious general herself. The material section under its economic or financial aspect appertains to the procurator, under an aspect such as the opening and closing of houses, to the mother general. It is evident that the personal and disciplinary state of the institute does not appertain to the office of the procurator general. 10. In the several general chapters that I have attended, I have found the reports of the brother general very fatiguing. What can be done to eliminate this difficulty? Since the reports are of the state of the entire institute, they can evidently be very long and detailed. The mere reading of such reports will be fatiguing to the capitulars; they will not grasp many of the details and can very readily fail also to perceive the general state of the institute or at least the content of some sections of the reports. The following obvious method will lessen these difficulties. The complete reports should be mimeo-graphed before the chapter, and numbered copies given to each capitular as soon after his arrival as is prudently possible. The members will then have a sufficiently prolonged time for studying the reports; and the brother general can confine his presentation to necessary explanations, descriptions, and to emphasizing the more important parts of the reports. The numbered copies are to be collected from the capitulars after the chapter of affairs. III. Tellers 11. Our constitutions speak of "scrutineers" at chapters. I cannot find this word in the dictionary. Is it correct? The Latin original is scrutator, feminine scrutatrix. The idiomatic translation that should be in constitutions is teller. Many awkward translations are found in constitutions, e. g., scrutators, scrutinizers, scrutatrixes, scrutatrices, examiners, depu-ties, anti ballot mistresses. The style of constitutions should be accurate, direct, simple, brief, and readily intelligible. All words redolent of formalism or legalistic jargon are to be avoided. A similar error is found in the many constitutions that speak of the first, second, etc., "scrutiny." This again is a completely literal translation of the Latin "scrutinium." The idiomatic English 228 July, 1958 translation is ballot. "Balk employed also to signify th, THE GENERAL CHAPTER ring" may also be used. "Ballot" is individual voting slip or ticket, but ! the context will exclude anyI ambiguity. 12. I have on several occasionsl been appointed as one of the two priest tellers at the elections in monaster.ies' of nuns (c. 506, .~ 2). Was I obliged to take the oath imp, osed by canon 171, § 1, on tellers? No The president a~ld the tellers, provided they are mem-bets of the chapter, are "ob oath to perform their dut proceedings of the chapter, A president who is not a m local ordinary who presides [iged by canon 171, § 1, to take an es faithfully and to keep secret the even after the close of the chapter. mber of the elective body, e. g., the at an election of religious women, is certainly not obliged to take" this oath. The same exemption from the oath probably ex~ends to tellers who are not members of the elective body and thlerefore to the two priest tellers at an election in a monastery of Inuns. Cf. Larraona, Commentarium Pro Religiosis, 8-1927-102-9; Jone, Commentarium in Codicem Iuris Canonici, I, 416; Scha~efer, De Religiosis, n. 512; De Carlo, ~ Jus Religiosorum, n. 129; ~Berutti, II, De Personis et de Clericis in Genere, 225; Parsons, Canonical Elections, 147; Lewis, Chap-ters in Religious Institutes, 107. 13. A local ordinary complained of the delay occasioned by the election of the two tellers and the secretary before the electi on of the mother general. What can we do t~ eliminate the source of this complaint? The local ordinary justifiably! complained. The tellers and the secretary should be el~ected in the first preliminary session of the chapter. The conlstitutions fisually put these elections under the section on the election of the mother general, but it is far more convenient to hold them in the early part of the first preliminary session. "~his greater convenience is a sufficient reason for changing the o~rder stated in the constitutions. The wording of a. 226 of the ~/ormae of 1901 appears to favor the elections at this prehmlna.ry session",n s li ct es t t eas that they are to be held before anything else. If this is done, the secre-tary can begin immediatel~y to corripi[e the acts, the tellers can 229 JOSEPH F. GALLEN Review for Religious perform their duties also at the election of the committee for the reports of the mother general, and the local ordinary is spared a sufficiently long and inconvenient delay in presiding over the session for the election o~ the mother general. IV. Presiding 14. Who presides at the general chapter of a congregation of brothers? The brother general presides at the general chapter in lay institutes of men; but pontifical and diocesan constitutions can be found that give this right, personally or through a delegate, to the ordinary of the place of election. 15. Who presides at the election of a superioress of a monastery o~ nuns? In a monastery of nuns that is not subject to regulars, the president of the election 6f the superioress is the local ordinary or his delegate. If a monastery is subject to regulars, the local ordinary is to be opportunely informed of the day and hour of the election. The presidency appertains to the ordinary or his delegate, if eithdr attends; but either may attend and leave the presidency wholly or partially to the regular superior. If neither the local ordinary nor his delegate attends, the regular superior presides (c. 506, § 2). The regular superior also may preside through a delegate (c. 199, § 1). As in the case of a mother general, canon 506, § 2, confines the presidency of the local ordinary or regular superior to the election of the superioress; but this presidency is extended to the elections of the councilors by the law of many constitutions. Canon 506, § 3, forbids the appointment of the ordinary confessor of the community as a teller for the election of the superioress in a monastery of nuns. This prohibition extends to his delegation as president of. such an election, since the office of president implies also the duties of a teller. 16. Our pontifical constitutions read: "The bishop of the diocese pre-sides at the chapter as the Apostolic Delegate, personally or in the person of any priest authorized by him." Is this correct? 230 July, 1958 In the law of the C THE ~ENERAL CHAPTER ~de of Canon Law, the ordinary ~f the placd of election presides, personally or through a deIegate, at the election of the mother general in pontifical and'diocesan congregations and at both in virtue of his office as local ordinary. Before the code, May 19, 1918, the local ordinary presided at the chapters of diocesan congregations in virtue of his office but at the elections in pontifical congregations as the delegate of the Holy See. The law befoie the code was based on the apostolic constitution, "Conditae a Christo," of Leo XIII, De-cember 8, 1900, Chapter I, n. II, Chapter ~II, n. I. There. fore, the wording of your constitutions is of a law that no longer exists. This is a probable indication of constitutions that were never conformed to the Code of Canon Law. Cf. Schaefer, De Religiosis, n. 509; Bastien, Directoire Canonique, n. 251, 1; Bat-tandier, Guide Canonique, n. 363; Wernz-Vidal, III, De Religiosis, n. 119. ¯ SOME BOOKS RECEIVED [Only books sent directly to the Book Review Editor, West Baden College, West Baden Springs, Indiana, are included in our Reviews and Announcements. The following books were sent to St. Marys.] The Pulpit, the Press and the Paulists. By Reverend John F. Ritzius, C.S.P. The Paulist Press, 401 West 59th Street, New York 19 New York. $1.00 (paper cover). Come, Holy Spirit.* By" Winfrid Herbst, S.D.S. Society of St. Paul, 2187 Victory Boulevard~ Staten Island 14, New York. 25c (paper cover). Gli Istituti Secolari nella Nuova Legislazione Canonica. By Dr. Giuseppe M. Benucci'. Catholic Book Agency, Via de[ Vaccaro, 5, Rome. A Catholic Child's Book about the Mass. By Reverend Louis A~ Gales. Catechetical 'Guild Educational Society, 260 Summit Avenue, St. Paul 2, Minnesota. $1.95 (paper cover). My Catholic Faith. By Most Reverend Louis L. R. Morrow. My Mission House, 1324 52nd Street, Kenosha, Wisconsin. $4.00. Perpetual Help Daily Missal. In four volumes. Perpetual Help Center, 294 East 150th Street, New York 51, New York. A Land of Miracles for Three Hundred Years. By Eugene Lefebvre, C.SS.R. St. Anne's Bookshop, Ste. Anne de Beaupre, Quebec, Canada. $2.00. 231 Survey of Roman Document:s R. I~. Smil~h, S.,J. [In the present survey there will be given a summary of the documents which appeared in /Iota /lpostolicae Sedis (AAS) during the months of February and March, 1958. Page references throughout the article will be to the 1958 ,~AS (v. 50).] Pertaining to the Religious Life ON FEBRUARY 11, 1958 (AAS, pp. 153-61), the Holy Father addressed an allocution to the superiors general of the orders and congregations of religious men with generalates in the city of Rome. The allocution consisted prin-cipally of a geries of matters which the Pontiff thought it opportune to bring to the attention of his listeners. Since there is danger that religious may become imbued with existenti-alism to the detriment of eternal truthi the Pope warned ¯ superiors to draw their own inspiration from file fonts of re-vealed truth and from the teaching power of the Church. Even in ascetical matters there, are some who wish to withdraw from the teaching of the Church; accordingly, he advised su-periors to adhere firmly to the balanced and solid ascetical doctrine traditional in the Church. In this and in all other matters superiors must consult and study the question at length; but, once the~ have reached a decision, then they must un-hesitatingly lead their subjects along the path they have chosen. In this connection the Vicar of Christ deplored any attitude that would assume that the yoke of religious obedience is too heavy for men of the present time; rather the superior should constantly keep in mind that as superior he is responsible for the spiritual welfare of his subjects. His Holiness then considered the renunciation of worldly things that is common to all religious groups, however else they may be diversified. This renunciation, he remarked, must be complete in desire, though in actuality it may vary according 232 ROMAN DOCUMENTS to the exigencies of each religious family. The need for this renunciation, the Pope said, is obvious; for how can anyone ascend to God by the wings of charity if. he is not free from the multiform concupiscence of the world? Moreover, no one can enjoy the comfort~ and pleasures of the world without losing something of his spirit of faith and charity. And pro-longed laxness and indulgence can gradually and insensibly lead to defection from one's state in life. The Vicar of Christ then observed to the assembled su-periors that their way of acting and judging must be different from that of the world; for their norm of action is that of the gospel and the Church: Christ crucified. Accordingly, superiors must nourish this Christian attitude in themselves by a diligent consideration of the things of God, by the study of sound doctrine, and by a familiarity with ancient and recent writers who excelled both in faith and in piety. These same norms' of thought and action must also be followed by their subjects;. they must seek not the pleasant and the comfortable but God alone, whom they will find in the assiduous control of" the senses by austerity and of the will by submission to religious obedience. The .Pontiff also spent some little time on the matter of religious rules. These were drawn up, he said, by religious fohnders to secure peace and serenity of spirit for members of their societies. While some of these rules may need modification in non-essential matters, esteem for the rule in general must never be lost. It is the duty of superiors to maintain the rule of each institute; this at times will require firmness which, however, should never degenerate into harshness. In the concluding part of his address His Holiness ex-horted his listeners to build up a spirit of union and cooperation among the various religious institutes of the Church. He urged them to be especially notable in their zealous obedience to the Holy See and advised them to be strict in the matter of admission of candidates to religious life; otherwise, he warned, 233 R. F. SMITH Review for Religious religious groups will be not an honor to the Church, but a disgrace. On July 30, 1957 (AAS, p. 103), the Sacred Congrega-tion of Religious issued a document declaring that the apostolic constitution~ Sedes Sal~ientiae and .its accompanying Statutes are applicable to. all religious congregations and societies who li,~e in common without, public vows and who are dependent on the Sacred Congregation of the Consistory or on the Con-gregation for the Propagation of the Faith. The only exception concerns the executive function considered in Article 18 of the Statutes; in this matter the competency of .the Sacred Cons.istgry and of Propaga~tion is retained for those religious societies entrusted to those congregations by common law or .by apostolic privilege. Educational Matters Under the date of December 8, 1957 (AAS, pp. 99-I03), the Sacred Congregation .of Religious issued an important instruction concerning coeducation. The document considers the matter of coeducation only in secondary schools;' coedtica-tion in colleges and universities is not envisaged ih the document, while coeducation in primary schools is left to the discretion of the. ordinary. The document deals successively with the prin-ciples, by which a correct estimate of coeducation can be made; the obligatory norms which must be observed wherever co-education appears to be necessary; and the measures (the Latin word is aautiones) recommended to rem0.ve the evils that accompany coeducation. In the section dealing with principles the document states that coeducation on the whole cannot be approved. Although it has a number of definite advantages., still the danger it entails to morality, especially during the time of puberty, out- ¯ weigh all those advantages. Nevertheless, in some cases co-education may be a lesser evil. Thus where Catholic students would be exposed to grave danger to their faith by attending public schools and where the Catholics of the region cannot 234 July, 1958 ROMAN DOCUMENTS afford separate schools for boys and girls, coeducation may be tolerated provided the dangers to morality are averted as far as possible. In dealing with the obligatory norms to be followed such situ~itions, the document urges~ the practice of what it calls "coinstitutional" education in place of coeducation. "Co-institution" provides for a sirigle building under a single administration with, however, separate wings or sections, one for boys, the other for girls. Such a school may have a common library as well as common science laboratories provided the latter are used at different tim~s by the boys and girls. Where this "coinstitution" is impossible, then coeducation may be tolerated; but the conduct of such coeducational schools is to be included in the quinquennial reports; moreover, each of the national councils of bishops can set up definite norms to be observed wherever coeducation is practiced in their respec-tive countries. The last section of the document then lists a series of recommendations. The religious men and women chosen to teach in coeducational schools should be persons whose virtue and judgment have already been proven. Each school should have a spiritual director who is to be in charge of the spiritual li~e of the student body. Religious men are no.t to be in charge of coeducational schools except in rare cases and then only after an indult has been secured from the Sacred Con-gregation of Religious. Common physical and gymnastic ac-tivities or competitions must be avoided. Schools should not provide boarding facilities for both sexes. Separate entrances and separate locker facilities should be provided for students of each sex. Gym classes and dramatic productions should not be in common; and boys and girls should receive separate ¯ instruction in the sixth commandment, in parts of biology, and in other similar areas of study. Finally, the document recom-mends that religious men who teach or exercise the ministry 235 Review for Religious in coeducati6nal schools should limit their activities with regard to the girl students to the exercise of their assigned work. On January 3, 1958 (AAS, pp. 82-85), the Holy Father spoke to a group of religious women associated with the work of Catholic Action. He urged them to give their students a fully human and Christian formation. They must prepare their students to judge the world as it actually is, to see how. the world should be, and then to work unceasingly until the world corresponds to the divine plan for it. The Pope praised his listeners for their endeavor to build up a strong core of Catholic Action among their students, a core which will be first in every-thing: in studies, in discipline, in piety. On December 28, 1957 (AAS, pp. 118-19), the Sacred Peniter~tiary released the text of a prayer composed by the Holy Father to be recited by those who teach. Teachers may gain an indulgence of 1,000 days each time they recite the prayer with contrite heart. Family Life On January 2.0, 1958 (AAS, pp. 90-96), the Roman Pontiff addressed the members of the Italian Federation of Associations of Large Families. After pointing out that one of the most dangerous aberrations of modern paganized society is the opinion of those who define fecundity in marriage as a social malady, he continued by remarking that common sense has always recognized large families as the sign and proof of physical health, while history shows that the non-observance of the laws of marriage and of procreation is a primary cause ot~ the decadence of nations. Later in hi~ talk the Holy Father takes up the matter of overpopulation. God, he said, does not deny the means of livelihood to those whom He has called into life. If individual episodes, large or small as the case may be, at times seem to prove the contrary, these are in reality only signs that man has placed some impediment to the execution of the divine plan. 236 Ju~, 1958 ROMAN ~)OCUMENTS Overpopulation, then, to the extent that it exists, is due not to the inertia of Providence but to the disorder of men. Since progress in science and newly discovered sources of energy guarantee the earth prosperity for a long time to come, since no one can foresee what now-hidden resources will one day be discovered in our planet, and since no one can tell whether the rate of procreation will always be equal to that of today, overpopulation is not a valid reason for the use of illicit means of birth control. It would be more rational to apply human energy to the eradication of the causes of famine in underdeveloped countries, to foster less nationalistic economies, and to replace egoism by charity, avarice by justice. Moreover, God does no~ demand of men responsibility for the over-all destiny of humanity--that is His affair; but He does demand of them that they follow the dictates of their consciences. In the final section of the allocution the Holy Father says that in the intention of God every family is to be an oasis of spiritual peace. This is especially true of large families, for in the parents of such families there is no trace of .anguish of conscience or fear of an irreparable return to solitude; in such families, too, thework and hardship involved are repaid even in this life by the affection of the children. A large family assists in the formation of character; indeed, in the history of the Church large families would seem to have a special preroga-tive of producing saints, as is shown in the cases of St. Louis, St. Catherine of Siena, St. Robert Bellarmine, and St. Pius X. The Pontiff concluded his speech by urging his listeners to work unceasingly for the economic welfare and protection of large families, dxhorting them to wake society from its lethargy on this point. On January 19, 1958 (AAS, pp. 85-90), His Holiness "addressed 15,000 Italian women engaged in domestic work. He told them that their work excelled other forms of labor such as agricultural or industrial occupations, for these latter are chiefly concerned with things, while their own work is con- 237 R. F. SMITH l~eview for Religious cerned with persons. Because 0f this the relations between domestic servants and their employers must be. regulated not only by the laws of commutative justice but also by.a mutual interchange of human values. Love must lighten the tasks of the domestic worker; and that love can not be repaid by money alone, but by an exchange of affection. He further p?inted out to his listeners that they must gauge the importance of their work by considering that their activity is directed to the existence and stability of family life. Hence, they should be concerned for the good name of the family they work for,. seek to develop harmony among its members, and help in the correct formation of the children. He concluded his allocution by urging the women listening to him to consider their work as a service rendered to God in the person of their neighbor; he also reminded the employers of domestic servants that these servants, if they devote all their activity to their work, themselves deserve a family wage. On December 30, 1957 (AAS, pp. 119~20), the Sacred Penitentiary published the text of a prayer composed by the Holy~Father to be recited by members of Christian families, who, each time they recite the prayer with contrite heart, may gain an indulgence of 1,000 days. Miscellaneous Several documents which appeared in February and March concern the liturgy and the Church's life of worship. On February 8, 1958 (AAS, p. 114), the Holy Office issued a document condemning the growing practice of delaying baptism because of alleged liturgical reasons bolstered by foundationless opinions concerning the condition of infants dying without baptism. Hence, the Holy Office warns the faithful that infants should be baptized as soon as possible in accordance with canon 770. Five days later on February 14, 1958 (AAS, p. 114), the Holy Office issued another document dealing with another 238 July, 1958 ROMAN DOCUMENTS abuse, this one consisting in adding prayer or scripture passages to liturgical functions or in deleting prescribed pfayers~ from such functions. The document restates the current discipline of the Church that only the Holy See. can make changes in the ceremonies, rites, prayers, and readings of liturgical functions. On February 5, 1958 (AAS, p. 104), the Sacred Congre-gation of Rites empowered lbcal ordinaries to permit the blessing of ashes to be repeated before afternoon Mass on Ash Wednesday, provided the Mass is attended by large numbers of the faithful. Under.the date of January 7, 1958 (AAS, pp. 179-81), the same congregation ai~proved the miracles needed for the canonization: of Blessed Juana Joaquina de Vedruna de Mas (1783-1854), .widow and foundress of the~ Carmelite Sisters of Charity. ~ Four other talks of the Holy Father, the texts of whic~ were published du.ring February~ and March, should be noted. On i%bruary 1~8, 1958 (AAS, pp. 161-69), His Holiness delivered the traditio'nal¯ allocution to. the parish priests and Lenten preachers of Rome. He urged .his listeners to make the greatest efforts during the forthcoming extraordinary mission to' be held throughout the city of Rome on the occasion of the centenary of the apparitions at Lourdes. He told them to stress three matters. The first is' that of the sanctificati6n of Sundays and holy days; the second is respect for one's own life and, hence, a repudiation of suicide, a ~in which not only excludes the normal channels of divine mercy, but is also an indication 'of a lack of~'Christian faith and hope;' the third point to be stressed is respect for the lives of others to be shown by a sense of Christian responsibility with regard to the ingreasing traffic accidents in the city of Rome. He concluded his allocu-tion by exhorting the priests present to tell the people during the coming mission that the world needs priest and religious saints, but above all at the present time it needs a multitude of lay saints. 239 R. F. SMITH On January 14, 1958 (AAS, pp. 150-53), the Pontiff addressed the professors and students of the Angelicum, urging them to imitate in their lives St. Thomas Aquinas. Like that great saint, they should have the greatest docility and respect for the teaching authority of the Church; like him they should strive for a profound knowledge of Scripture; and in imitation of him they should foster an intense interior life where charity, the queen of the virtues, may reign[ On February 22, 1958 (AAS, pp. 170-74), 10,000 rail-road workers of Italy heard an allocution given by the Holy Father. The Pontiff: told his audience that their occupation should constantly remind them of the most important of human travels--human life itself which is a journey to the possession of God. On February 19, 1958 (AAS, pp. 174-76), the Pon-tiff broadcast a message to the school children of the United States to solicit their charity for the needy children of other countries. He devoted his message to St. Joseph, telling the children that St. Joseph who is the protector of the Church is asking them to contribute their part to the needs of other children throughout the world. Two documents of the period under survey concern political matters. On February 1, 1958 {AAS, pp. 68-81), a convention was ratified between the Apostolic See and the Republic of Bolivia. On January 27, 1958 {AAS, pp. 121-22}, the Sacred Penitentiary issued the text of a prayer composed by His Holiness to be recited by Catholic legislators and poli-ticians. Each time they recite the prayer with contrite heart they can gain an indulgence of three years. The last document to be considered was issued on February 15, 1958 (AAS, p. 116), as a declaration of the excommunica-tion of three Hungarian priests who participated' in the Hun-garian Parliament contrary to the decree of the same congre-gation previously issued on July 16, 1957 (See REVIEW FOR RELIGIOUS, January 15, 1958, pp. 48-49). 240 t oo! Reviews [Material for this department should be sent to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] MAN AND HIS HAPPINESS. Theology Library, Vol. III. Edited by A. M. Henry, O.p. Translated from the French by Charles Miltner, C.S.C. Pp. xxxix and 420. Fides Publishers Associa-tion, Chicago. 1956. $6.50. THE VIRTUES AND STATES OF LIFE. Theology Library, Vol. IV. Edited by A. Mo Henry, O.P. Translated from the French by Robert J. Olsen and Genevieve T. Lennon. Pp. xii and 778. Fides Publishers Association, Chicago. 1956. $8.75. With these two volumes the Theology Library moves into the realm of moral theology. The Preface and Introduction to Volume III are at pains to point out that in the conception of the authors moral theology is not distinguished from dogmatic theology as is done in many manuals. Volume III treats of moral matters in their general principles: the happiness of man, psychological and moral analysis of human action, the passions, habits and virtues, sin, law, and grace. Volume IV descends to a more particular treatment which considers the theological virtues, the cardinal virtues, charismatic gifts, the functions, states, and orders in the Church, the active and the contemplative life, and, finally, Christian perfection. It is safe to wager that the matter contained in these volumes will prove very interesting simply because of the subject matter which certainly "comes home to our hearts and our bosoms." Father 'Tonneau's remarks in the Introduction to Volume III about the mistake of transferring mere social relations to our rela-tions to God and thus trying to determine the pattern of morality and its foundation are timely. God is primarily a creator of natures before being a legislator. The brief sketch of Christian mora|ity -from the New Testament in the introductory chapter is from the pen of Father Spicq who is well qualified for the task. One may well ask, though, whether the distinction, not to use a stronger word, which he draws between the morality of the Old and the New Testaments is not overdone. As in the preceding volumes, each chapter is followed by a section called "Reflexions and Perspectives" and by a bibliography. In these volumes the French bibliography is not translated into English. 241 .Review for Religiou:~ It may come as a surprise to many (it should be a pleasant surprise) to find a treatise on morality opening with a consideration about man's happiness. This was prepared for by Father Tonneau's Introduction wherein morality is seen in the perspective, not primarily; of law and obligation, but of rational pursuit of happiness. The profundity of this starting-point becomes apparent when the author shows, rightly it seems, that man has a natural de~ire for seeirig the essence of God." The chapter on the passions is well done and brings to light some poin. ts about "the irascible" which are either neglected or, worse, misunderstood. In the chapter on grace there is a long introdtictory section on the meaning of grace in Scripture. This is definitely a gain. Unfortunately, the study is'confined~ mainly to the word grace and its meaning. Such a method leaves wide gaps: in St. Paul the meaning of the terms Spirit and spiritual should have been studied to help grasp the reality of the gift and its super-naturality. Actually, the writer was forced to follow such a pro-cedure for St. John who. expresses the reality of grace by the term eternal life. The theological treatment of grace is admittedly a difficult task. Even given the scriptural foundations, the history of thought about grace is almost required if one is to grasp "the" significance of t~rms, problems, and solutions. Here it seems that 'the work has not been well done. The various divisions of the meaning of the word grace include that of operative and cooperative. Augustine provided the basis for this distinction, but the explanation given on page 384 does not 'correspond with that of St. Thomas in I-II,111,2. Further, the statement about the meaning of excitant and assistant grace in the Council of Trent is not correct. Now, while one may legitimately develop his own theory and interpretation of both Thomas and Trent, it ought to be made clear, especially with regard to the council, that this is' an interpretation. Finally, what was the use of this discussion on operative, and cooperative grace? It seems that the distinction functions only once. in the subsequent pages and, actually, provides no clarification in its application. The whble treatment, of justification is unsatisfying. The writer seems to be so anxious to insist on the instantaneous occurrence of justification that he neglects other equally important aspects of the matter. In., Volume IV, on the virtues and the states of life,, we have matter which will prove still more interesting. It is in this volumd that greater originality is attempted, all the while adhering to the 242 July, 1958 BOOK REVIEWS fundamental doctrine of St. Thomas. Of all the chapters in this volume the most original is the first, on faith, by Father Li~g~. It may well prove to be the most helpful: it is concrete, psychological as well as metaphysical, and offers some excellent suggestions about the faith in reference to its different "ages" in the child, the adolescent, the adult. Finally, this chapter is up-to-date. The writer takes full cognizance of the latest work on the relation of sigfis (miracles) to th~ genesis of the act of faith, the question of immanence and connaturality.in the judgment of credibility, and the need of affirming the motive of faith in the act of faith. This latter point is well brought out by insisting on the very meaning of revelation as the self-disclosure of a person ~o persons. The fact of Jesus Christ's being "the fulness of the Word of God" is established and the consequences of this for a right understanding of the development of dogma are indicated. The insistence, in the last chapter, on the call of all Christians to perfection is most acceptable and~ forms a fitting close to the two volumes °which began with the statement that man naturally desires to know and love God in whom his happiness and, therefore, his perfection consists. . If we must add here some complaints that were voiced about the earlier volumes of the Theology Library, we must be forgiven for the simple reason that we are performing the duty of a revie~ker. First, the translation, in general, is better. Yet there are numerous blunders. There is still the tendency to retain in English the narrative present tense of the French; the antecedents of pronouns are not always clear. There is no doubt that some of the responsibility for the difficulty exlSerienced by the English reader lies with the authors of the articles themselves. They have written rapidly, even hastily, so that, at times, one gets the impression that he is reading jottings. Combine this with the difficulty of the subject matter and the technical vocabulary (sometimes Latin phrases and sentences are left in the original Latin), and you have books which will not prove easy reading for the un-initiated.-- JA,x~ES J. DOYLIL S.J. THE WORSHIP OF THE CHURCH. A Companion to Liturgical Studies. By William J. O'Shea, S.S., D.D. Pp. 646.The lqew. n/an Press, Westminster," Maryland. 1957. $7.00. After more than thirteen years of careful preparation, Father O'Shea presents in the present volume a comprehensive, mode[n study, well calculated to supplement knowledge of the liturgy gleaned from 243 ]~OOK REVIEWS Review for Religious primary sources. The author treats his subject very thoroughly from all important aspects and with great attention to detail. The result is a fund of thought-provoking material not only for the dlerical reader (for whom the book was ~riginally intended) but also for all who would draw near to the fullest participation in ~he official prayer of the Church. Having explained the definition of the liturgy given in Mediator Dei, Father O'Shea goes on to discuss its latreutic-sanctifying purpose. Attention is here and elsewhere given to the pivotal question of re-quisite interior disposition without which external liturgical elements quickly degenerate into vacuous formalism. As interior devotion fosters liturgical observance, so too the liturgy occasions (and even causes through its sacraments) an increase in interior graces con-sonant with its purpose: the glory of God and the sanctification of souls. Further chapters turn in detail to the impersonal and objective components of the full liturgy in the light of its historical develop-ment under the guidance of the Holy See. The Holy Sacrifice, the Divine Office, the sacraments, and the major sacramentals are all treated in great detail, as well as their exterior surroundings, in-clusive of vestments, liturgical music, and art forms. A special chapter is devoted to consideration of the liturgical year. The whole book spells out the magnificent plan of the liturgy intoa splendid living, mosaic of corporate worship in which the individual grows in grace as he willingly" takes active part. There are difficulties. But the cumulative effect of the pre-sentation is intellectually satisfying, if the reader is willing to work and does not allow himself to be weighed down by the great mass of detail. Firmly grounded intellectual conviction about the value of the full liturgy is precisely what is needed and is precisely what the author brings to his persistent student. The conclusion reached, however, will be best realized by most of us through actual par-ticipation in the full liturgy, to which the book is but the necessary scientific prelude. Great stress is accorded throughout the work to the corporate character of Christian worship, in which each member of the Mystical Body of Christ is ideally to participate in the fullest measure allowed by his state of life. The result is a desired liturgical context in which the various recognized systems of spirituality participate and from which they draw in due proportion to their secondary purposes assigned by the Church. 244 July, 1958 BOOK ANNOUNCEMENTS The presentation is characteristically positive and enthusiastic in its total import. Its major thesis is one that recommends itself to the prayerful consideration of all who are in a position to influence liturgical practice--if only in their own lives. In practice, for the individual religious or diocesan priest the theme idea may merely mean the more spirited performance of liturgical actions already engaged in. But depth of spirit here and desire for fuller participation under the guidance of obedience are viewed as an excellent index of sound spirituality in full accord with the mind of the Church'. The book is well recommended to the serious student and for conferences to religious, aimed at deeper appreciation of our liturgical heritage.--.¥IATTHE\V ~_~. CREIGHTON, S.J. BOOK ANNOUNCI=MI=NTS THE CATHOLIC UNIVERSITY OF AMERICA PRESS, 620 Michigan Avenue, N.E., Washington 17, D. C. Fast and Abstinence in thd First Order of Saint Francis. A Historical Synopsis and a Commentary. By Jordan J. Sullivan, O.F.M.Cap. This is a dissertation submitted to the faculty of the Catholic University of America. Pp. 133. Paper 2.00. CLONMORE & REYNOLDS,. LTD., 29 Kildare Street, Dublin. Mary. Mary's Seven Words. Mary's Seven Sorrows. By Peter Lippert, S. J. Simple, thought-provoking material suitable for medi-tation and spiritual reading. Pp. 78. Paper 5/6. Saint Clare of Assisi. By a Poor Clare Colettine. Meditations on the life and virtues of St. Clare. P.72. Paper 3/-. Saint Anthbny of Padua. By Olive M. Scanlan. A brief bi-ogral:; hy of a very popular saint. Pp. 62. Paper 4/6. Palm Sunday to Easter Sunday. By Dom Ernest Graf, O.S.B. A commentary and explanation of the new liturgy of Holy Week. Books like this are necessary if the faithful are to learn to appreciate the new liturgy. Pp. 88. Paper 5/-. FIDES PUBLISHERS, 744 East 79th Street, Chicago 19, Illinois. What They Ask About the Church. By Monsignor J. D. Con-way. The questions are real and the answers have appeared for the most part in the Davenport Catholic Messenger and the Catholic 245 BOOK ANNOUNCEMENTS Review for Religious Digest. Here they are ~irranged topically under six heads. If you are looking for honest, clear, and convincing answers to the ques-tions non-Catholics ask about the Church, you will find them in the book. It should prove a valuable aid to all engaged in convert work. Pp. 338. $3.95. FRANCISCAN EDUCATIONAL CONFERENCE, Capuchin Col-lege, Washington 17, D. C. Franciscan Life Today. Report of the thirty-seventh annual meeting of the Franciscan Educational Conference, St. Anthony's Seminary, Santa Barbara, California, August 12-14, 1956. The topics discussed at the conference were all ascetical and as such of interest to all religious. We single out for special mention the following: Renovatio Accommodata; the place of the religious state, of the religious priesthood, of the religious brother in the Church; the value of the common life; genuine concept of obedience; modern dangers to chastity. Pp. 326. Paper $3.75. HAWTHORNE BOOKS, INC., 70 Fifth Avenu'e, New York I1, New York. This Is the Mass as described by Henri Daniel-Rops, as cele-brated by Fulton J. Sheen, as photographed by Yousuf Karsh, with an introduction by Bishop Sheen. We can never understand ~nd appreciate the Mass adequately and so must strive always to grow in understanding and appreciation of this august mystery. No opportunity to learn more about the Mass should be allowed to escape us. If you have read re. any books about the Ma~s, do not dismiss this one as just another book, for its read!ng will profit you greatly; if you have not, this is an excellent book with which to begin your study of the "perfect act of worship of God. Pp. 159. $4.95. B. HERDER BOOK COMPANY, 15 South Broadway, St. Lo.uis 2, Missouri. Summa of the Christian Life. Vol. III. Selected texts from the WritinSs of Venerable Louis of Granada. O.P, Translated and adapted by Jordan. Aumann, O.P: This is the final volume of a classic treatment on the Christian life. It is number eleven in the "Cross and Crown Series of Spirituality." In this volume, which is divided into three books, th~ first, of 206 pages, deals with the Life of Christ;-the second, 0f 102 pages, treats of the sacr.aments; the third, of 46 pages, is on the last things: death, judgment, the p~ains of hell, eternal glory. Pp. 372. $4.75. 246 July, 1958 BOOK ANNOUNCEMENTS P. J. KENEDY. & SONS, 12 Barclay Street, New York 8, New York. My Last Book, by James M. Gillis, C.S.P., is a book of informal meditations. The ai~thor characterizes them in these words: "These meditations are designed primarily as a help to 'personal religion.'" Again "What. we seek is quiet consideration, reflection, concentration upon the truths of religion." You will like these meditations, the last work of a man grown old in the service of God--he was eighty-one when he diedmand determined to work for God even in his fihal illness. Pp. 246. $3.95. LOYOLA UNIVERS~'TY PRESS, 3441 North Ashlarid Avenue, Chic'~go 13, Illinois. Challenge. By fohn W. O'Malley, S.J., Edward J. McMaho.n, S.J., Robert E. Cahill, S.J., and Carl J. Armbruster, s.J. Challenge is a prayerbook intended primarily for the y?ung, for those not too old to be roused to give of their best when they meet a challenge. It is much more than just a collection of prayer formulae, for it essays to guide its readers to an intense and elevated spirithal life. Ev~en mental prayer "comes in for excellent treatment. The ideals it unfolds for the user are highf they offer a definite challenge. This is a prayerbo~k which you will want to reco'mmend to your students, You might even find it profitable for your own use. ~Sp. 243.~2.50. THE NEWMAN PRESS, Westminster, Maryland. Our Lady Queen of the Religious Life. By Louis~Colila, C.SS.R. Translated by Sister Maria Constance and Sister Agnes Th~r~se. ALl .religious instinctively venerate Mary, the Mother of Jesus, as their Mother and Queen. Father Cblin articulates this instinctive devotion in a new title of' Mary as Queen of the Religious Life. He writes this book not to prove a thesis, for One does not prove what all accept unquestioningly, but to show how very appropriate the title is. The book is divided into t[iree parts. In Part One he shows how~our Lady is the ideal df the.religiou~ life; in Part Two he explains how Mary ig the source of that life; and in Part Three he treats of the" Marian devotion of religious. You will"like this book. Pp. 234. $3.75. Melody" in Your Hearis. Edited by Reverend Georg'e L. Kane. This book is ~/" very ~interesting "and eklifyirig human document: Thirteen sisters tell what" "the religious life ha~ been ~fid meant for them, thdir satisfaction in their work, their joys ahd ~orrows, dis- 247 BOOK ANNOUNCEMENTS Review for Religious appointments and achievements. Four years ago these same sisters gave the reascms that prompted them to become religious in the book Why I Entered the Cdnvent. The present volume is another effective instrument to promote vocations to the religious life among young girls. Pp. 173. $3.00. Woodstock Papers No. 1. A Catholic Primer on the Ecumenical 'Movement. By Gustave Weigel, S.J. Pp. 79. Paper 95c. Woodstock Papers No. 2 The Testimony of the Patristic Age Concerning Mary's Death. By Walter J. Burghardt, S.J. Pp. 59. Paper 95c. These two volumes introduce a new series of theological essays projected by the .professors of Woodstock College. Several are to appear each year. They are intended primarily for the grow-ing number of lay men and women interested in theology. This means that they will be written in a popular vein yet with care so as not to sacrifice theological accuracy. The choice of topics will be such as to be of interest and assistance, so the projectors of the .series hope, also to their colleagues in the field. Guidance in Spiritual Direction. By Reverend Charles Hugo Doyle. "Tl~e dual purpbse of this book," the author tells his reader, "is to interest more priests in becoming spiritual directors in the fullest sense of the word, and, at the same time, to provide, in as logical and simple a manner as possible, fundamental rules in spiritual guidance as found in the writings of the great masters of the spiritual life." After you have read the book, you will agree that the author does accomplish his second aim. Only time can tell whether he will also gain his first purpose. Pp. 301. $4.75. Stonyhurst Scripture Manuals: The Gospel According to Saint Matthew. The Gospel According to Saint Luke. The Gospel According to Saint John. The general editor of the series is Philip Caraman, s.J. The commentary and the introduction for each volume are by C. C. Martindale, s.J. The books are intended for school use; and the notes and commentaries, therefore, are such as will be most useful for students studying the Gospels for the first time. The volumes average better than 200 pages and sell for $3.00 each. Martyrs of the United States. Manuscript of Preliminary Studies Prepared by the Commission for the Cause of Canonization of the Martyrs of the United States. Edited by Reverend Monsignor James M. Powers, LL.D. This book deserves wide circulation. From it you will learn to your surprise that there are 118 individuals who 248 July, 1958 BOOK ANNOUNCEMENTS cain claim to have died a martyr's death in the United States. They deserve to be better known. You can advance their cause by learaing to know them, by invoking their aid privately, and by getting others to do so. Pp. 196. $3.20. The Best Poems of John Banister Tabb. Edited with an intro-duction by Dr. Francis E~ Litz. An exceptional treat for the lovers of verse. The poems are arranged in chronological order and so the reader can follow the development of Father Tabb's art~ Pp. 191. $3.00. A Legend of Death and Love. By Joseph Kerns, S.J'. Illustrated by Edward O'Brien. A Poem of 454 lines concerning a heroic trumpeter of Cracow, the Tartar invasion, and our Lady. Pp. 45. 1.75. ST. GREGORY SEMINARY, Mount Washington Station, Cincinnati 30, Ohio. Mosaic of a Bishop. Des.igned by Reverend Maurice E. Reardon, S.T.D. Here is something original in biography. You meet the late archbishop of Cincinnati, John T. McNicholas, O.P., S.T.M., in his own writings. You learn of the details of his life from numerous notes and essays of the designer which serve to introduce many of the sermons, addresses, and lectures. The whole makes a very im-pressi_ ve monument to a distinguished churchman. Pp. 365. $6.00. SHEED & WARD, 840 Broadway, New York 3, New York. The Risen Christ. By Caryll Housela~der. The author needs no introduction, since most ~eaders are familiar with her books an~ the originality and freshness of her thought. She died almost four years ago (October 12, 1954), and so it is something of a mystery to find her author of a new book. No ghost writer is involved, for the style and manner are geauine. The publishers could throw light on this problem, but have not chosen to do so. We recommend this book unreservedly. We found it very stimulating and predict that you will too. Pp. 111. $2.75. The Priestly Life. A Retreat by Ronald Knox. This retreat was given by Father Knox to semiaarians when death was imminent though he did not realize it. In it he shares with his audience the wisdom gathered in a long and active life. Though the meditations were written for priests and seminarians, the faults pointed out and the virtues insisted upon are faults all of us should correct and virtues we should all strive to acquire. Pp. 176. $3.00. 249 QUESTIONS AND ANSWERS Review for Religious Approach to Penance. By Dom Hubert van Zeller, O.S.B. "If you were asked to put on paper what you know about penance, it is. very. likely that you would not need very much paper, particularly if you were told to leave the sacrament of penance out ot: account. If this is true, then you must read Dom ZeIler's book Approach to Penance. In it you will find an unusually complete and adequate treatment of what most ot: us findto be a painful subject. He does not succeed in making penance attractive, but he will convince you olc its necessity and show you how you can practice it.~ Pp. 104. World Crisis and the Catholic. Here is a collection of studies by lay Catholic men and women, all of whom have become nationally or even internationally prominent in their various fields. They view the modern world and its problems and indicate, each in his own field, what must be done to arrive at a solution: Pp. 231. $3.00. SISTERS OF THE VISITATION, 202 Bancroft Parkway, Wilming-ton 6, Delaware. Lights and Counsels, by the late Right Reverend Alfred A. Curtis, D.D., is a collection of brief spiritual thoughts, one for each day of the year. This is a new printing and now contains an index. Pp. 125. Paper 50c. Answers [The following answers are given by Father Joseph F. Gallen, S.J., professor cat~ort ldw at Woodstock College, Woodstock, Maryland.] --20 - John and. Mary, both of the Syrian rite, immigrated to this country and settled in a town that had only a church of the Latin rite. Thus both automatically passed to the Latin rite. Their daughter Rose, now a professed religious of perpetual vows, was baptized in this Latin "church and consequently is a Latin.~ Are my conclusions correct? No. John and l~.ary remained in the Syrian rite, since par-ticipation ,in another rite, no matter how prolonged, does not effect a change of rite (c. 98, ~ 5). Rose should have been baptized in the rite of her Syrian parents (c. 756, § 1),. She belongs to the rite in which she should ordinarily have been baptized, even if a 25O July, 1958 QUESTIONS AND ANSWERS serious reason legitimated the baptism in another rite (c. 98, § 1), and is therefore of the Syrian rite. Her religious professions are valid, since the permission for an Oriental to enter a Latin novitate is required only for the liceity, not the validity, of the noviceship (c. 542, 2°).~ However, even though Rose is a professed of per-petual vows, this permission is still to be obtained. This whole subject and the m~nner of requesting the permission were explained in the REVIEW FOR RELIGIOUS, September, 1949, 241-54. Does there exist any canonical prohibition against institutes of men having authority over or the direction of

Willie F. Moore, July 17, 2013 ; Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. ; The following is an oral history interview with Willie Moore. The interview was conducted at his barber shop on 25th Street on July 17, 2013, by Woodrow Johnson. Willie discusses his experiences with 25th Street.; The following is an oral history interview with Willie Moore. The interview was conducted at his barber shop on 25th Street on December 13, 2013, by Sarah Langsdon. Willie discusses his experiences with 25th Street. ; 40p.; 29cm.; 2 bound transcripts; 4 file folders. 1 videodisc: digital; 4 3/4 in. ; Oral History Program Willie F. Moore Interviewed by Woodrow Johnson 17 July 2013 and Sarah Langsdon 12 December 2013 Oral History Program Weber State University Stewart Library Ogden, Utah Willie F. Moore Interviewed by Woodrow Johnson 17 July 2013 and Sarah Langsdon 12 December 2013 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. After World War II, the railroad business declined. Some government agencies and businesses related to the defense industry continued to gravitate to Ogden after the war—including the Internal Revenue Regional Center, the Marquardt Corporation, Boeing Corporation, Volvo-White Truck Corporation, Morton-Thiokol, and several other smaller operations. However, the economy became more service oriented, with small businesses developing that appealed to changing demographics, including the growing Hispanic population. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Moore, Willie, an oral history by Woodrow Johnson, 17 July 2013 and Sarah Langsdon 12 December 2013, WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Willie F. Moore July 17, 2013 Abstract: The following is an oral history interview with Willie Moore. The interview was conducted at his barber shop on 25th Street on July 17, 2013, by Woodrow Johnson. Willie discusses his experiences with 25th Street. WJ: Alright I'm Woodrow Johnson here with Willie Moore. Here with me is also Lorrie Rands; we will be interviewing Willie Moore at his barber shop here on 25th in Ogden. Today is July 17, 2013. Alright Willie so the first question I have for you. I want you to just kind of sum up how you got to be here. So tell us a little bit about where you are from and the life events that brought you to Utah. Not necessarily to Ogden, but to Utah. WM: Oh lordy. WJ: Loaded question—let's go with where you are from. WM: Grablet, that's a state where the famous Eddy Robinson is a coach. I stayed there two months and then I got looking for a job. I couldn't find a job there and I didn't like there, I wanted to come back to Utah. I always liked Utah. I came to Utah with some people who adopted me because my parents separated when I was young. Then I stayed in and out of the Hotel Utah all the time. Then when I grew up just a little bit, I started living in the Hotel Utah, not with the people who brought me here. I started to live with them and then after staying with them a long time working at the Hotel Utah. I was a bus boy and then I was a waiter. I decided that wasn't the thing because I was making 27 cents an hour and I knew I couldn't do with that. I heard a job out in Washington state, the name of the job was Hantred, Utah. 1 That's where they put all of the atomic bombs or something out there you know. That's in Yacamo and Pasco, that's where it was. I worked there a long time then I came back to Utah and I worked a while in Utah until I finished school, barber school. After I finished barber school this is where the droves started coming through Utah. Then they need some help that night, I decided I'd help them get their things together to play basketball. The person who I took place was Dougie Moore. He was off that night with a girl and I took his place. That's how I got to be this with the globetrotters a little while. With this Dougie Moore thing see. Then after that it started growing kind of bigger, little bigger all the time you know. Then I decided that that wasn't the thing to do because I didn't want to be a clown all my life. I wanted to do something else. So Mrs. Bamberger was there and she said well I'll tell you what I do. I'll set you up in business if you promise me you'll finish and you'll have your own business. This was on Regan Street, the barber college was on Regan Street. So I went there for until I finished. Then I started the barber business and I've been in the barber business ever since. Then we come to Ogden and up in this hotel here where we are now they killed a guy. A navy person and it frightened me so I went back to Salt Lake and when I went back to Salt Lake I met Doc White. That's the guy the policeman killed, I met him getting off the train. I helped him take his clothes to a place called, I forget the name of the place. He moved in there. He says, "Willie I want to be a policeman." I said, "You do?" He said, "Yes." 2 So he went to Salt Lake City to get to be a policeman and they told him they didn't hire blacks. It wasn't blacks then it was color. They didn't have colors so they said go to Ogden they hire anybody or anything. So he came to Ogden and when he got to Ogden then he worked a little while. He was a foot doctor and he worked just a little while for the health department and they start to decide they wanted to put him on the police department. Then when he got on the police department wandering the streets here comes the porters and waiters that people always wondered about. Porters and Waiters wasn't about no woman at all. It was about Billie Weekly and the porters and waiters. After so long a time it turned from the porters to waiters to a business that Annabelle was supposed to have run. He gave her a chance to run it. Then when the porters and waiters got to be as said, the porters and waiters, they was sit there to stay. When the lot of people there wasn't a lot of them there-but it was a lot of single men because of Hill Field and all these other navy bases and all that stuff and then the Rose Room. Have you heard of Rose Room? That's right on the corner over there, the Rose Room. Because the men didn't bring their wives with them then that was a good place for them, over there. Then that wasn't the only place it was. Rose was a lady and she was so smart she made it a business. The business was that she would open up at 8:00 and she closed at 5:00. When she closed there was no women or men doing nothing with nobody. Then she'd open them up the next morning, that's the way she ran the business. She had a Cadillac, a pink Cadillac, I'm sure it was a Cadillac. It was a convertible and she rode all up and 3 down this street here with dark shades on, a hat on and the women didn't like her too much because she wasn't working. You know making money off those women you know. First they kind of wandered about them over there, this porters and waiters, still the porters and waiters wandered about them. Who are they? Then they checked them out and find out that they weren't white. They were French and Creole from Louisiana. When they come here they named the Rose Room because that was her name. His name was Davies, Bill Davies. As I said the porters and waiters didn't bother all these women that would come down dance and all that stuff like that. It wasn't a whore house, no no it wasn't a whore house. Most people think that, but it wasn't a whore. Now I told you how this Billy Weekly would sit at this door and when people would go into this place then he'd let them in and out. Finally they got rid of the key because, see Billie Weekly was my friend. When I owned the barber shop at the LaFrance Hotel you see that was part of the porters and waiters. A sister in law and brother in law part of the hotel. They went from there to cooking the best food. Then there was a Spanish fellow that was friends of Annabelle Weekly, that was her name. He helped them cook the Mexican food in this place. They would dance in this place and had some pretty good sized people at the porters and waiters. Course I remember seeing two guys, they used to have little old TVs and radios and things. I seen them fighting with each other, throwing those things at each other. They were mad, but after that sisters and brothers and cousins and all that stuff they was going to 4 Salt Lake City and they got killed, but Annabelle didn't get killed. Another lady got killed and there was a time when they had this street was okay. They had the lyceum theatre right up the street, they had Keely's on Washington. These were the places you got the best food. When I came here in this place here to eat you could get a T-bone steak, eggs, and potatoes and what not and a drink for $1.79. That's what and haircuts were 35 cents then. Person who was an apprentice was 15 cents. This place, I was so lucky to get this place. I think prayer helped a little bit and the experience I had with the people over there. I decided when I was young I would never drink, smoke, or have coffee because I thought that was a waste. I don't know if you should name people but the head of the church said the best thing you can do is to put good things in your body and good things will come out. But if you don't do that you're going to have some problems. So I decided to do that and haven't done nothing yet. Somehow I used to like the smell of new cigars and I used to have a smell new drinks but I never did. When some of the guys would come into my barber shop, I'm skipping. When someone come in the barber shop and they'd stay drunk on this street a lot when I lay down we used to give them hot shaves then-I would lay the guy down in the chair and he would open his mouth and breathing all that nasty stuff. Ohhh that was terrible! I'd tell them sometimes, shut your mouth because that was a smell you know. Then I got along pretty good then I met my wife. Then she was born on 27th street and well I went to West High School a little while in Salt Lake, I was in 5 and out of that school. She went to school here and she is a number one person with me after 63 years, number one. We always took care of each other all the time. I never been away from my wife after 10:00 if she didn't know where I was. I never did, I always stayed around home all the time because she did. I enjoyed her so much and we had two kids you know. One of them just passed away 6/7 years ago, but the girl is doing real well out in Maryland. She built a big home and I don't think I'll be going back out there no more because I'm 90 years old and she built a home out there with 27 steps to the top and I can't go. She'll be here tomorrow morning, my daughter will. She laughed about that all the time, well come see me then I'll come see you. My little granddaughter is a peach. She have a good job, she live in Manhattan in New York. She has what I mean she have a job. She might make $500 a day, $1000 a day. She don't make less that and she's gone all the time. She was in Madrid last year, Shanghai in Japan and now she's in San Francisco. She'll be performing again in Salt Lake City. She set up places for all the target places that she can get too. She come here and she was in target and she was looking, she watch the shelves, how you place everything and how everything would be. One lady walked up and said what are you doing? She told her well we don't do things like that and she just hand it back to her and just kept walking. She don't argue at all. You should see her, she's really light. With all of that it came from me starting with the Hotel Utah and those people, the MTC was right down kind of west, northwest of the hotel. It's right where the conference center, in that area, that's where it is now. Then they took 6 it to Provo and they used to discuss a lot of things you know about church and stuff and I would listen to them because I didn't have—I was adopted so I didn't have nothing to go on nothing at all. I just did what I could do myself. I enjoyed all of my workers, they're nice. They all can cut hair, wouldn't have them if they didn't. They're true like my helpers as well as I did with my family that I had. I want to get back to this porters and waiters thing because I said this one guy actually got killed in there. He ran on the road like everybody else so this guy was aiming and his name was Bill Edwin. I can't name a lot of names but his name was Bill Edwin. He was working there and then they had other people there, so a good cook until the people that come from all around to eat at the porters and waiters. It was always welcome there in the porters and waiters. They really didn't have no junk there. The people was turned back that would come there and feel like they were going to destroy something in there. They would turn them back so this porters and waiters was so good to people. So good to people you know. I enjoyed that. That's some of it, but I got some most of it. Then you can answer that. Then I started playing golf, that's what everybody knows me by, the golf. Everybody, we had a 24th street like my birthday be on the 24th of this month. Okay so that was where we was, like I said Allan Holmes, Frank Robinson, and a lot more other players and one thing I liked about baseball was they had the Ogden Reds. That was good, Ogden Dodgers. When I went to New Orleans that was probably, I stayed upstairs in the hotel, New Orleans hotel and early that morning I woke up and there was guards standing in front of the hotel so it kind 7 of frightened me. I said what's this going on I told my wife and I said look why are you guarding my door? Because you're Willie Mays that's why we're guarding your door. I said I'm not Willie Mays, I'm not Willie Mays. Yes it is. We see right here your name is W. M. Willie Mays, it was Willie Moore you see and that's what it was. I couldn't convince them no kind of way. They followed me all downstairs, was guarding downstairs. Had me signing autographs outside, about 25 autographs because they wouldn't let me go. Mr. Moore I know you Willie Mays because my parents know you. That's where you are and that's what you going to be, Willie Mays. My wife come down and broke that up, but I had a lot. That was some of my experience and all that experience came from being in the hotel. The hotel really learned me a lot and when they sold the hotel Utah, they didn't tear it down, but they changed the Hotel Utah. When they did they sent a letter to me because I'd work there. All the people that worked there they sent them letters. We going to change this hotel into other things. It might be a room up there or two because the upstairs was where the residents lived south side upstairs. That's where they lived all the time. We going to change this thing and when we change it we going to send you another letter. When they name it the Smith Building, see they named it the Smith Building and they changed it and everything. My whole life was around the hotel and 25th street and 2nd south was two of the kind of street. They both had people would come. I remember the time when guys coming from the porters and waiters had been cut or something in the snow time and you could trace them with blood all the way to their house. Yeah, 8 you could see the blood track all the way to the house. This is some of the stuff that went on. It all came out and everybody and everything was coming out of the porters and waiters then, that's why the porters and waiters got so famous. It wasn't supposed to be famous like that, but they got it famous. Like I said cause they had different places, that was the only prostitute house. They had other prostitute house, they had clothing stores, they had everything on this street. Porters and waiters got big fame because people didn't understand it. I gave you the real understanding, there was no prostitute in the porters and waiters. You got some more stuff there? WJ: Absolutely, so after coming to Ogden how long did it take you to establish your barber shop? WM: Well it took me about, there was a lady there called Cory Eason, she leased the place then she turned it to me. About 70 years ago, that's when I went into business here. I was oh about 68 years, I'll say 68 years. I stayed in business until now and I've had all different kinds of barbers. We've had as many 97 barbers. What happened was in the United States gave us the shops if we would open them up all over Utah. Dugway and all that stuff you see. That was us and all we would do is ride into the place, clean, sterilize it real well (audio cuts out) WJ: We were talking about how long it took you to get your barber shop established? WM: Real slow and I tell you I was across the street, there was a white side and a black side you know that. Well I was over there and a guy called Archuto, Spanish guy was on this side of the street. He'd decided to quit, but I'd worked over there a long time in the La France Hotel and all those places. He decided to 9 quit and go up in the community and he said if you get a Mexican barber Willie then I'll let you have this place. You can't have it unless that because they are not going to come to you and nobody else unless you have a Mexican barber here. So I got a Mexican barber and I've been working with barbers ever since. It didn't take very long at all. I just walked in and started, he had the shop, walked in and started the shop. (audio cuts out) 10 Abstract: The following is an oral history interview with Willie Moore. The interview was conducted at his barber shop on 25th Street on December 12, 2013, by Sarah Langsdon. Willie discusses his experiences with 25th Street. SL: Okay this is Sarah Langsdon and I'm here interviewing Willie Moore at his barber shop on 25th Street. Today is December 12, 2013. So Willie this is sort of a continuation with what they had started with you a while ago. So when you came to Ogden was it still segregated? WM: Yes segregated on both sides. One side was blacks and one side was whites. The south side was black, the north side was white. That's the way they had that and then most of the places you couldn't eat in them because they were segregated. Had a few Chinese places that you might want that you could eat in. They're called Mama's, Mama's Café. It was kind of fun, guy would trim his toenails and then go fix your food. SL: So what about other places in Ogden or outside of Ogden? WM: All dance halls were segregated, but if a big band come or something like that, the white would always go to the other side to hear the music. They all got to where there was no segregation when the big bands would come. Then there was segregated again. There's no time in Utah that I could find, because what happened was, when I knew they were coming in front, then I would go to the station and I would get their instrument and take them in. I'd stay with the instrument until they quit. I was always in the building when they couldn't do it. That was one thing I kind of enjoyed because I was there. 11 SL: So who were some of the big band people that came through that you remember? WM: You know King Perry, Kyle Basey, I don't know one too big, but I know some sit in with the musicians here because they had a contract. When you do have a contract then you can't perform unless it's at that right place, but all your musicians can. All of the band can't play 'cause you have a contract in just that one place. SL: So did they come and play, a lot of them come and play with Joe McQueen when he was here? WM: Yes a lot come with Joe McQueen and he played really well himself, sure did. All the people like him and on this side of the street Ogden hadn't been too bad. They had a lot of places on this side of the street that was like drug stores, they had places for cleaning; they had clubs I would say all over everything. They had all of that going when they would come by, but they had all that going. SL: So your shop has had many locations when you were here in Ogden right? WM: I had about six locations. SL: So can you tell me a little bit about why you moved around and why you ended up staying, coming to 25th street and staying? WM: I wanted a better place to work. They fixed a better place for me to work and I enjoyed that because we came here a long time ago. The lady that was really a partner of mine, but we went to school together and she leased this place. Then I lease, work right with her, that's been about 72 years ago. Her name was Cory 12 Eason and so I've had part with that. Haircuts was about 35 cents when we came here and if you was an apprentice, haircuts were 15 cents, that's happened then. SL: So why did you stay here on 25th street? WM: 25th street is the best location that you can find and the best people around this place. I had some people that I didn't know were so nice until I kind of mingled with them a little bit. They were so nice to me on 25th street and that's why I'm here and we're still like to stay here. I'll be back here soon, regular, until they think that I'm still here. SL: So during the war a lot of troops were coming in through the trains WM: A lot of people coming, lots of people, not a small amount, I mean lots of people come here. They had navy bases here, they had this brothel place across the street. They had about 5 or 6 of them over there and the reason why that was is because when they would come to the base or coming through then there was no women here. They didn't have the wives with them so that made the brothel place really famous, yeah real famous. SL: So was that Rose's place across the street? WM: Rose Davie, her husband was named Bill. Really what happened with that was a funny thing went on there. Bill and Rose would open at 8:00 in the morning and they would stay open until 5:00. When 5:00 come no woman from that place would be on the street. They would dress and they would come back on the street just like you wouldn't even know they were working in those places. Everybody just hated Rose because she had a pink Cadillac and it was pink and she wore dark shades and a dark cap on her head. In this Cadillac was 13 convertible and she'd ride up and down the street all time, making sure those girls wasn't on the street after a certain time you know dressed the other way. They had some place that was pretty fancy, it was a place down below here called the Show Windows. What would happen, the girls would stay in there and walk all over the place all the time, that was their job. Then you picked a person that you want and then they would let her out or stay where she could and they would unlock it. She would do what she was going to do and then they'd lock her back up as the day go on. They also had a red hanky over there and it was over the El Boracho. What would happen there was is when they got to serve as I say, then they would come to the window and flash this red hanky then you could go up. I was about 15, a little young somewhere in there. I was going to try my luck up there and it was the best girl up there I think was about $2.50 and the others were $2.50. I was going to get me one, I was so young I didn't really know and I started up and one of those pimps caught me by the head and told me, "If you don't get out of here-I know you-get out of here before I beat you half to death." I didn't try that no more. SL: So you were talking about the Rose Rooms, but there were a lot of other well-known hotels and clubs on 25th street. Did you frequent any? WM: Yeah they had some on the street called Johnson. They had about five of them on the other side. They had, let me tell you this. Out of all those things they had everyone seemed like they was welcome and in charge so much. Ogden was a good place, it just changed about it every ten years. They had a lot of clothing stores down here as I said before, cleaning, and cafes. 14 Another thing about the porters and waiters, I'm going to get over there real quickly like. The person, nobody knew who was furnishing the money for the porters and waiters. This black group got together and they would come to Ogden and they would find the place and that was the porters and waiters. When they found the porters and waiters they lease the place and that's where those fellows stayed. Nobody knew that Billy Weekly-nobody knew him much but he was the person who worked there in Ogden club and they gave him money to complete this porters and waiters. Everybody think that they were, it was a brothel place, but it wasn't, was not, see. Billie Weekly would sit in the door and to keep the people from going up. They would come to the porters and waiters from the train and when they come from the train the men didn't have their wives so they would fool around places that like. They weren't for the porters and waiters at all. It was just where they meet and dance and eat, that's what it was porters and waiters, and gamble. I know one time this is funny. You wouldn't know about this, but they had a cord like this cord here that go downstairs and there was gambling downstairs and upstairs. They had a light on that thing and they put me in shoe shine there, I didn't want to shoe shine, but I didn't know what the was there for really, I really didn't. What they had, they had a little plug along the floor and when the police would come. He'd sit in this chair all time and he'd take his foot and if it was a policeman coming he'd bash this little plug. Then the policeman found it out and one time they were going downstairs to do some gambling and he raised his foot up to touch that thing to let them know the police were coming. The police said 15 keep your foot up, don't mash it down cause I know what you're doing. Stuff like that, but porters and waiters they would just forget. Annabelle she had every kind, everybody was her friend. She was their friend, but Billie Weekly when he was sitting at this door to keep them from going up there he had the key to go upstairs where he lived. The brothel people weren't up there, that's what people thought. He had the key and Annabelle and a guy called Lyle Kersaki he started to go around Annabelle all the time. He was going Annabelle and they borrowed this key from him and told him Annabelle and him borrowed this key and then he gave it back. So then he died with that kind of thing going. They wanted me to put the barber shop and that was in the La France Hotel, La France Hotel that's where I was barbered. Lyle and Annabelle come over and says we want to put this in the porters and waiters barber shop. Billie Weekly who owned the place said Willie don't do that, the place is too hot for that. I want you to stay just like you are, Moore's Barber Shop other than being in the hotel. They always raid the hotels and that was one thing that happened in the hotel. It was like I said, Ogden was the worst place in the world. It was nice place to come cause you know you could and most of the rest was Chinese and Japanese on this street. I would trade Ogden for any place as they changed. I wouldn't change anyplace that I love because I guess I got along cause I didn't do the just go to the shop and my house. There's nobody here in my family but me, all my life. I've been here by myself that's why I was always afraid to go out. I never drank, never did smoke, 16 and never did oh so many other things that I didn't do because I was going these Mormon kids a lot. They didn't do all of those things so it kept me clean because one of them told me, "Willie if you put good things in your body, good things will come out. If you put bad things in there, that's going to come out. You bet your boots you see." I decided I would follow that rule and not do those things and the world got real nice. I've had nice barbers, that's one thing I've had. I've had barber shops all over the county because they one time, they didn't cut black hair, they didn't cut white. They didn't cut no hair so we had the Mex with the blacks, we had that, that was ours. It was still good and we made a lot of money. I took Hill Field barber shop over and what we did, me and a pair or person they gave us a chance to put barber shops in all bases and we had about 97 barbers once. We would just go over and see, if I was going. I had good connections, never had no problem in my barber shops at all. I had one guy who was kind of funny like. He was from Mississippi and he come in and he wanted to dance. He wanted to dance with this black girl and she was ugly, I thought she was. He said "Willie boy I like to dance with that girl, but I want to get a haircut." So I said, "Okay that's a deal." When I put him in the chair and put the towel on his face, a hot towel that's what it used to be. A hot towel I see that towel easing down over his eyes, he wanted to know what was going on. Towel come on down and then he said, "Martin Luther King is marching in Alabama." He said, "Barber," I said, "What?" "Will you take this damn towel off my face?" I said, "Why?" "You either take this towel off and sharpen this razor and I'm a friend now." When I see that 17 towel coming off and I got to tell him about all this stuff. It changed a lot. Ogden had changed lots of times, but it had been really bad. 15 years ago, Ogden you wouldn't even know it, oh yeah it was just terrible. Then started 25th street business you know and they started coming up better, much better. I had Ms. Roosevelt come in my shop. Yeah she came into my barber shop 'cause they were having a meeting and they was running for president. She had these guards with them and when she seen all the people standing around reading while she come in. All the people in the barber shop sat around and all she said was vote, vote, vote. That's what she kept saying to the people, she wanted them to vote. I enjoy Ogden. SL: So how did you meet Betty? WM: I knew her brother. See Ogden, Betty went to Ogden High School when it was maybe one black. I was going to West High School it was maybe two blacks. They had more, this is real funny. All the blacks turned white so they didn't fool me too much. They had kind of turned, but I didn't go that road anyway. So Betty broke arms skiing in Ogden, skating. She was about 8 or 9 years old then and they had a maple. She had a rink in Salt Lake City so Ogden went to ski. I went to her dad's one night, we used to dance. I went to church and after this church thing about 2 or 3 Sundays I went down to where they danced. She was down there dancing, oh she could dance. Little dance was too much for her. I mean little dance wasn't enough for her. She could really dance and I thought she was so pretty. She's all business she turned me around fast, all business she was. When she died the same thing. 18 When she died I just feel bad 'cause I always sleep with my arm like this. I told her, I said Betty I don't care how bad things get whoever your mate is whoever your friend is you kiss them goodnight. Lock your arms and stay with them. The night before she died she hollered up on me all night. For six weeks, "Willie, Willie, Willie, Willie I'm so sick," she said, "My stomach hurts and right here is so tight." I don't know what then she woke up a little while and she said, "Willie I'm going to die pretty soon." I started feeling bad, but there's a part of this, getting along. I start thinking, "Don't leave me here by myself. Don't leave me." She hollered one night so loud you could hear her all over the community, "Willie!" Just like that. The next morning I kissed her and I was coming into the barber shop. I kissed her on the jaw every time, whether she's mad, sleep or what. She looked up and said, "Willie don't kiss me on the chin this time." She turned over and she said, "Kiss me on my lips." I say, "Okay," she went on out. That's what made me feel so bad. She was a good person, she played the church piano, she was one of the first person that had a newsletter, big newsletter in St. Rose Lima, but before she joined the Catholic church she was part of a Methodist Church. A little girl playing the piano for them. When she started to go to St. Rose Lima it was a man who did most of this stuff. So she wrote this newsletter and then later she want to read. The man was reading and in this community she fought for years, let a woman take this part, let a woman do this. Finally they decided to let her read and she read for a long time. She spent a lot of time in that church, along with as I said we'd go out to dance. 19 We'd go over to La Kai, we were part of the La Kai over there. We knew them before they killed themselves. All the kids and everything, we'd go there to eat. They had six people there when we first went. We stayed with them until-for Mother's Day you go there now they'll have 13 or 1400 people. Isn't that big? That was so sad, we knew them so well and everything. In the meantime I said we tried to go to the nicest place and a bad place can be nice if you want to be nice yourself. You know you have to do that yourself, that's the way I feel. Another thing we figured, laying in bed with people was a good thing. Understand them and another thing I'll tell them here in the barber shop I don't care what going in the barber shop out there when you hit that door smile. I can't be mad with everybody. That was some of the things I liked about her. She would smile when I'd come in and I holler, she'd be upstairs. We stayed at that place 50 some years, son said, "We were together 65 years see. Sometimes I'd get so mad you know ohhhh!," but I said it low so she couldn't hear me. She was a nice woman. SL: So did you ever take her dancing at like the Berthana or White City? MW: Berthana, her mother worked there for 50 years. SL: At the Berthana? MW: Yes, if we don't go before you, they got a big sign that said with the governor plate with about 5 or 600 little, small names all over it at the Berthana. She worked there 50 years and we would go there, but we didn't go to dance then. Dance was just about gone, it was skating then. Then they had the White City Ballroom and they had the one out on, coming into Ogden I forget the name of it right now. Her parents worked all over, that's what they had to do, work. After 20 they would go away we could dance a little bit, eat a little bit cause everybody was gone. I guess you can tell what you want to in this thing, but this had nothing to do with it. I worked at the Hotel Utah and they used to have the MTC, I did everything that worked. Everything to get a job. I was trying to work hard to get a lot of money so we could go out. You don't know nothing, you're not raised by nobody. I was always trying to find something to do and then after I got married I got smart and that was all by Betty. It was all about her, she was sweet. She was sweet. SL: So I have to ask you this question. There's been rumors of tunnels on 25th street. Do you know anything about those? MW: No I don't, I do know when I came here there was a short tunnel where the China men would go in and smoke opium. I never seen it go all the way across, but it was open there for that. In fact it went along here. I think it was, but nobody definitely going all the way across. You do know this that underneath you can go from door to door, underneath some places. Go door to door, but I didn't know it was completed. I've seen everything else but that. When you speak of that one sailor lived upstairs cause that's what they had in the Army. It wasn't the Air Force, it was Army then and one morning they threw him down upstairs here, they killed him and threw him right down there. Right on the sidewalk and guess what happened, I left here running. If you think that roadrunner can run you should've seen me getting away from here. I left here quick so that was all part of it. 21 She was a fine person and always tried to tell me Willie you got to love people. You got to love them whether they're good or bad you got to love them and they'll love you. But if you don't love somebody you keeping all that stuff in your mind it's going to stay right there. She wanted to love everybody and education. She wrote poems you don't have much time now, but we got a place almost like this full of books. Even Barnes and Nobles doesn't have as many books as she has. Even got big bags and I believe she knew about you and you would never know it. She was a collector. She liked that and she liked, really liked John's family. She said a lot of stuff, I got a lot of stuff back there when Charlie Trentlemen start. I got some of the stuff back then from him, when he started as a kid. I had to bring some down here, she liked education. She loved kids and everything that was one of the things I liked about her. SL: So being on 25th street did you notice sort of the anti-vice push that happened in the 50s and 60s? WM: Yes you know it wasn't quite as many people killed, but a lot of people were hurt, shot and everything. There's one guy was coming across the street, they cut him up and he died right in the middle of the street there, just fell dead. I've seen that, El Boracho, all the places. People in Clearfield didn't even like the people in Ogden and they had a lot of it. I know that sometime-when you said one thing that worried me a little bit, this guy, black guy he was supposed to have been the smartest person in the world. He knew everything, he was smart so he went in and bought his groceries and when you hear about it, it was a California Flea Market, right up here on the street here. Well he went in and bought his groceries 22 and stole a clock and put the clock in his bosom. Go to get out with it and as soon as he started walking out with the clock started off. I thought that was one funniest thing that you ever seen in your life. See nowadays they would put him in jail, but there was just people there you know, but that was one of the funniest things. There was a lot of funny things that make you laugh after you think. I seen one time a guy got killed, not killed but stabbed all over. It was snow like that out there you could trail him to his house and they did that a lot. Let me tell you this though, there was a lot of famous people out of this town, 25th street. Some of them felt like 25th street was way beyond their thoughts, but it was here too. You know they were here too, a lot of it. I used to open up at 6:00 in the morning right here in order to clean them up so they could go there, they'd be having meetings. Doctors, lawyers, all of them, but I don't know no name or nothing, but that's what happened. I've seen it all. SL: So did you ever know Marshall White, Doc White? WM: I knew him when he first got off to come to Salt Lake City. I'm going to give you the real dope on him I don't care what nobody say, I'm going to give you the real dope. In Salt Lake City he come as an army man. His girlfriend was a Chigley in Salt Lake City we delivered her to a place called High Marine Hall. Then everything help him get off. We went and took him to the High Marine Hall, we stayed up there. He come here a little while and then he wanted to be a policeman. He tried to be a policeman in Salt Lake City and they said no we don't want you to be any police for Salt Lake City. He said you might not like our rules anyway. He said if I had a policeman, I would let this policeman. If he arrest a 23 white person he'd have to stand there until the white cop come to take him to jail. They didn't let black men to arrest a white man, I've seen all that. Now I'm going to get down to where he is now. He come to Salt Lake City to work, he was a foot doctor I'd call him. He come to want to be a policeman. They told him in Salt Lake City just as I'm telling you because we lived next door. They told him they don't hire blacks, but go to Ogden they hire anybody over there, anything. That's what they said so he came over here. He had to work his way in, he worked his way in from this foot doctor into health. Then in the health thing they hired him as a policeman. They didn't want him to be a policeman they hired him anyway, policeman. He made a detective, he was quite a smart guy. I sit on the other side of the street, he was very clean, anybody can tell you. Nice clothes, when he caught a guy once and the guy he hit him over the head, he was bleeding. Doc would hold his coat out so he wouldn't bleed and hit him like this. Yeah I've seen it all. You know it wasn't quite what it was like, this is the worst place in the world though. I know when the war was going on this place so well known until they sent a letter and they put 25th street Utah. Didn't have no address and it came right down to the porters and waiters. This 25th was quite a thing, quite a place. SL: So was Doc White the first black cop in Ogden or were there others? WM: They had others, but Doc was the first one. They had one called Pete, then they had this other guy, he was going with a girl up in the hotel. They called the police and this is a cop, beat the woman. They trusted him so well that when the police 24 would come in he would walk in the door and say I got it all settled out. They went on their way, woman's up there laying half naked. It was another policeman up there. I had a son who was the best in Ogden. When you go up there you look in the football, you find his name up there, but he was a crook. He was my boy, a natural crook. He was such a nice to everybody they didn't see that. He was quite a fellow. SL: So having lived in Ogden for numerous years how do you think Ogden has changed? WM: For the best because when it was like it was before like I said they had all that drinking and fighting going on. They come this last time with a different view. They have just a few bars and they have just a few fights. They had everything here, they had a fellow that sit right where he's sitting all times for almost a year and a half, sitting there. When I got ready to go out to buy a car in the evening time, just as I open my door he jumped out with a pistol. Said "I got to have 25 dollars now." I said "Why, I don't have no 25 dollars." He said, "Yeah you have 25." I said "How do you know?" He said, "'Cause I was sitting there looking you cut hair all day so you got that 25 dollars to give me." Then I talked to a policeman after then, they said don't try to do anything just try to identify him. See they're prepared to do what they going to do, but you are not so you don't know this is going to happen. He knows it, but then they built it up nicely now. I hope it keeps going, it's improving so much. They have theatres all up and down 25 the street here, yeah Lyceum and all that. So Ogden had been the worst place in the world, it's been nice, but it hasn't been the worst place in the world. I love it! SL: Did you use to go to the Lyceum? WM: Yes go to the Lyceum. Lyceum was 10/15 cents for a hamburger, the biggest hamburger they had. Five cents for a drink, that's what they had. So I went to the Lyceum theater, well all of them after that. They had a café called Keely's. So all the good people ate at Keely's. You know they had banks up there and everything. Ogden has improved so much and it's coming my way. Now hey I'm leaving. I'll be back. SL: Do you have any questions? LR: I just have one. Did you know the police officer Lou Burch? WM: Oh! Big Burch talk all the time. LR: I was just curious because he told a story not too long ago about a time, and I wanted to hear your version of the story. The story went he was coming up to talk to a gentleman you were with, big Swedish guy. For some reason you mistook what was happening and you took Lou and you just threw him. WM: That's right, Big Burch that was my partner, he and I and his family and everything. See during that time when a Spanish guy and a black guy walked into the drug store and everything they had a number. When you walk into the store they didn't know it, but he'd walk in the store, he's going now and they would holler when he walk in aisle 99, that's where a black guy, white guy going in to steal something. Aisle 99 and that's where the police would go and arrest him, that's where that happens. 26 Ogden's been nice and it's going to be nicer. The whole state is going to be nicer, yeah the whole state because they got some good people in Utah. Really good and it's going to be much nicer because it seem like they have what they need now to improve this state and this town, they have it. I'll bet you money that a lot of people would stay here, they'd come here to visit, they'd be back. I can show you some stuff we got from Australia, got people come get a haircut from Australia right here. They wait until they get ready to come ski on their haircut. We got one kid who's six years old when he started coming and now he's 18 come to this place. We got lots of them that come here to visit and all over. The missionaries they know us way before we knew them. They come up and down here now. What happened is when they go and stay their two years during that time in the United States of wherever they are they would go back home and say stop at Willie Moore's Barber Shop. So that's where they come in and stop. We love the missionaries because they tell us some good stuff. Yeah they tell us some awful good stuff. SL: So when did you and Betty get married? WM: Oh back in 50, we got married twice. We slipped off to get married you see and we got married in Nevada. Went to Nevada and got married and guess what? When we got wait there was a big turkey waiting, red big old turkey. Guess what? The preacher come right after we just sat down and said your wife and you got to get married again. You either get married in the church or downtown, there's not going to be no wedding until this thing, people are here, and good people, the preacher and everything. You're not going to get married by anybody so I got two 27 licenses on her, now I wish I had one. Two licenses on here, yeah. We got married twice, we went to Idaho and then we come back. As soon as we got back my mother-in-law was waiting on us with that big turkey. You know with my diet I was going to say yes, so I enjoyed myself. They got good people here. Brewski's they're nice, Rooster's they're nice, and well I won't name them all cause it's not good if you don't name them all then you're doing something wrong. It's improving, it's going to keep to continue to improve, when they do that, Ogden will be the best place to live. I've done a lot here, I've done a lot raising my two kids in Ogden High School. From Ogden High School the granddaughter went to Duke University and she'll be paying for that the rest of her life, treat her so good. Half of the time she's out of state, Madrid, I don't know what they told her. The girl if she walked in here right now you sit right there she sit up in your lap and go to sleep. She's so small that when my wife died she did the eulogy or something there. I could be laying on the bed and she come lay right on top of me. Lay her little head on me and guess what? She's in her 40s. SL: Is this Cara? WM: Yes, she's in her 40s. She got married and it kind of torn up things a little bit. She hasn't been married since and I worry about my family. I worry about her, she just didn't get married again. I think she's in San Francisco now, then she goes to Dallas, San Francisco, Houston and other places like that in the United States where they have these big orders. She had something to do with Targets. She 28 come in here and she'll look and find the place for Target, put Target here. She looks so little. I said lord have mercy but that's what she does. SL: I noticed Carol looks a lot like Betty. WM: Yeah she does and think like her too. Oh I can hardly stay home sometimes tell her to pick up stuff and change this around and set this way. Oh! SL: So how did Betty start working out at Hill Field? WM: Oh, well when Hill Field come there was very few places that you could work in Utah. Samuel's and Keely's all those places, very small. So when Hill Field come this guy called Jack, I forget his name, he was the head of Hill Field. They went to school together and she failed. She failed and Big Jack told her said, "Betty you go to work here. You take it until you've completed." She took it two times and she completed it and started working at Hill. Worked all those years at Hill Field, but at the Hill Field time I told her, "Betty someday you might retire." We had these two kids, I took a little short job over at the train station over there in order to help us with our family. She was my friend ever since and she thought it would be different honest to god. I was a bragger 'cause I was pretty sharp myself, had no problems. Cutting hair and saving my money. Dress-I wish you could go to my place and see I got a lot of suits, a lot of suits all the way over. I mean a big line of suits and Betty tell me, "Don't you go out looking like a clown. You go dressed up every time." This is some of the things-she was in front of me, Utah Corrections-she was in front of me there on that board. I've been in Chamber of Commerce twice that was because she wanted Lamar Butler who she went to school with. See 29 what happens was, during that time it was very easy for a white person. You were by yourself, but she didn't know anyone hardly they'd say, "Uh oh look there she goes. Did she turn the corner?" "Yeah she turned the corner." "We'll keep our eyes on her." They didn't know what they heard. It's so pitiful that all people that don't know each other. I tell them all the time hey you know me. Some of them come in they want a pop, you black. I said sure what's wrong with that? Gee I would be white if they didn't keep me in the oven too long. You got to have it. You're going to be great. Both of you going to be great with your job cause you ask good questions. SL: So I read somewhere that you used to do golf tournaments. WM: I mean tournaments all over this. Would you get my golf tournament stuff out of there? My pictures of stuff. Oh I got about six or some trophies. I used to play golf, that's all I did. I played from Hilton Island to Pebble Beach to anyplace you can name. I got a stack of stuff like this. I won the Mormon tournament and that's a tournament they have that people from Idaho, Wyoming, and Utah, 100 people. I walked away with the tournament. Yeah walked away with it and guess what? Winning the tournament and birthday on the 24th of July, that's when my birthday is on Mormon. I played golf. SL: So did you used to hold tournaments for fundraisers for kids? WM: Yes, we had one at Ben Lomond, we had one at Riverside, places like that. Whole tournament and I was going to do it this year, but seemed like Betty was kind of slowing up a little bit and I wanted to stay close to her. I think if it come again next year I'm going to do it for one of the big disease. We win a lot of 30 money, Leavitt mortuary, up here, he was helping me and we win that together. Well Ernie Snider, all those places we were together. You can call Ernie, we had the same birthday, 24th of July. He owned two or three golf courses: The Bluff, Riverside, and another one. We go together, that's the reason I had all these different clothes. I wanted to be ready, I didn't want anybody dragging me along. I don't want to walk my head up. Yeah that's what you want to go, that's what both of you are going to do. It's going to be there for you all you have to do is get it. It's out there, I tell my wife you're just as great as anybody out there. You're as great as they are and I told my kids that. They seem to did pretty good, but I tell you what happened about five years ago. Somebody killed Betty's son. He had a check come from the government it was really big. They beat him in the back of his head and took his check. I think it was 17,000 then, but it had more coming. They beat him all over the head and I tell you, you could hear Betty scream from here to Salt Lake. She walked in and seen him and they killed him and took his money and everything. Just when he got off that child thing. You have to change sometime if you don't change you don't know where you're going, a person might lead you any place. That's what I used to tell them all the time. I told be a leader, if you be a leader know where you're going, you're going to make it. If you got any kids or any friends or anybody, make them be number one. I tell them I said when you go out in the world today don't never tell you that we are broke. Just tell them we don't have no money today. That's the way I did. I learned that because I was adopted here with Jewish people and they 31 like money. Jewish people like money, they don't food around, they like money it's quite a thing. This is a busy barber shop, but it doesn't look like it now. I'm glad because I can talk loud, I like to talk. Betty and I talked like we were strangers. I loved that. I'll never forget her, no never forget her. Somebody told me the other day would you think about getting married again? I says, "What? I'll kill you dead." That's my Betty the rest of my life, that's the way I feel. That's the way I'm now, love it and I love people. Good golf tournaments and good basketball tournaments. Golf, basketball, pool and bowling go to these places up there. Like when they didn't let us eat. We would bowl black and white, but we couldn't eat together. Up on 25th street we ordered 28 steaks, that's all they had in the place, 28 steaks. When we got ready to eat they said, "We can't serve black." I say, "What?" "We can't serve black." I said, "Well, you know funny thing about that I got to work for them because I'm in the barber shop. You don't serve blacks, that's okay because I don't eat blacks either because it would mess up my stomach. Every time I eat one it mess up my stomach." We walked out of there; they come out left those steaks. You should see that Japanese man (ha ho ching chong bing bong!!!) we gone, eat them yourself. So many times like that, but it wasn't the toughest thing in the world. The toughest thing in the world was education. If they had an education girl they had education think good, think real good. You'll make it, I bet you will. What I mean by that is, there's nobody on the hill that has no more than you have if you got education. You can do what you want with it and they can't do no more than you 32 can with it. So if your kids say, "Momma we broke," say, "No we just don't have money today." They give me hell here, all these barbers, but I know how to handle them. I say yes and don't get mad. You come in that door there all mad about what happened you going to be in bad shape, got to be good. SL: When did you play for the Harlem Globetrotters? WM: Well what happened that was, I went to a black school called Gramblem College and I wanted to come back to Utah. The globetrotter was coming up this way and they could only play in black school. They play at black school so they told me we're short of people, we need another person. I say okay but the way we do that, but my name could be John Robinson and John Robinson being on their team. People didn't know that who I was, there was a way to see the Globetrotters. Globetrotters had a pretty bunch of girls when we'd go and play we'd come out of there, the girls out there waiting. So I when substituted for a lot, but I helped them even when the Globetrotters broke up. See people don't know the Globetrotters broke up and the team they broke up from was the big Globetrotters and they were named Harlem Magicians. If you ever look at them-I got a shirt up here right now, I think it's in this drawer. A shirt up here and they got six stars, big stars on the Globetrotters. Then when we broke up we let those stars here, but farmer was about this size so he couldn't see. When they would see Globetrotters all the time what would happen there is-Garcia would you look in here? Garcia look in there and see that shirt in there. I got a shirt here now right in this corner, you see it there, right in 33 the top drawer. Is it the bottom? Yeah that's one of my old shirts. I got a lot of stuff. The Globetrotters and the Magicians we had there. I enjoyed it, see those stars. You can put it back. What we would do with that is we would go in front of the Globetrotters. We still Harlem Globetrotters, but we were performers and we would go in ahead of the people and collect the money. When the Globetrotters come, the real Globetrotters there wasn't no money for them. I substitute all the time. When they had a girl they wanted to see or when someone got sick or something that's what happened. I enjoyed it, but I wasn't a clown no more when I met Betty. She didn't like the clowning so I had to get out of that thing. That was one thing I like about her, she was just real. We would go out with somebody and she'd bring up that race thing and I just got so shaky. I said, "Don't do that now," but she said, "When am I going to do it?" You know about it that's what she said to me. Tough as a boot. SL: Well thank you Willie, we appreciate it. WM: Okay I'm so glad you come down. I've had more fun with you than I had with what's his name? Charles, he stayed here a long long time. I thought I had his stuff here I guess I don't. This right here I want you to talk about this one. 34

PENGARUH DUKUNGAN ORGANISASI, BEBAN KERJA DAN KETERIKATAN KERJA TERHADAP KINERJA PERAWAT PADA RSJD SUNGAI BANGKONG KALIMANTAN BARAT Kurnia Utami ABSTRAK Ketertarikan penulis dalam melakukan penelitian ini ialah dikarenakan adanya masalah-masalah yang menarik di RSJD Sungai Bangkong Kalimantan Barat yang menjadi satu-satunya rumah sakit jiwa di pontianak, dimana masalah yang didapatkan mengatakan bahwa diduga kurangnya dukungan organisasi yang diterima, tingginya beban kerja serta kurangnya keterikatan kerja yang dialami oleh perawat sehingga hal ini dapat menurunkan kinerjanya. Tujuan penelitian ini adalah untuk menguji pengaruh dukungan organisasi, beban kerja, dan keterikatan kerja terhadap kinerja. Subjek penelitian ini adalah Perawat PNS pada RSJD Sungai Bangkong Kalimantan Barat. Metode penelitian ini berjenis kuantitatif. Berdasarkan tingkat eksplanasi, penelitian ini merupakan penelitian asosiatif kausal. 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AG has received support by NordForsk Nordic Trial Alliance (NTA) grant, by Academy of Finland Fellow grant N. 323116 and the Academy of Finland for PREDICT consortium N. 340541. The Richards research group is supported by the Canadian Institutes of Health Research (CIHR) (365825 and 409511), the Lady Davis Institute of the Jewish General Hospital, the Canadian Foundation for Innovation (CFI), the NIH Foundation, Cancer Research UK, Genome Québec, the Public Health Agency of Canada, the McGill Interdisciplinary Initiative in Infection and Immunity and the Fonds de Recherche Québec Santé (FRQS). TN is supported by a research fellowship of the Japan Society for the Promotion of Science for Young Scientists. GBL is supported by a CIHR scholarship and a joint FRQS and Québec Ministry of Health and Social Services scholarship. JBR is supported by an FRQS Clinical Research Scholarship. Support from Calcul Québec and Compute Canada is acknowledged. TwinsUK is funded by the Welcome Trust, the Medical Research Council, the European Union, the National Institute for Health Research-funded BioResource and the Clinical Research Facility and Biomedical Research Centre based at Guy's and St. Thomas' NHS Foundation Trust in partnership with King's College London. The Biobanque Québec COVID19 is funded by FRQS, Genome Québec and the Public Health Agency of Canada, the McGill Interdisciplinary Initiative in Infection and Immunity and the Fonds de Recherche Québec Santé. These funding agencies had no role in the design, implementation or interpretation of this study. The COVID19-Host(a)ge study received infrastructure support from the DFG Cluster of Excellence 2167 "Precision Medicine in Chronic Inflammation (PMI)" (DFG Grant: "EXC2167"). The COVID19-Host(a)ge study was supported by the German Federal Ministry of Education and Research (BMBF) within the framework of the Computational Life Sciences funding concept (CompLS grant 031L0165). Genotyping in COVID19-Host(a)ge was supported by a philantropic donation from Stein Erik Hagen. The COVID GWAs, Premed COVID-19 study (COVID19-Host(a)ge_3) was supported by "Grupo de Trabajo en Medicina Personalizada contra el COVID-19 de Andalucia"and also by the Instituto de Salud Carlos III (CIBERehd and CIBERER). Funding comes from COVID-19-GWAS, COVID-PREMED initiatives. Both of them are supported by "Consejeria de Salud y Familias" of the Andalusian Government. DMM is currently funded by the the Andalussian government (Proyectos Estratégicos-Fondos Feder PE-0451-2018). The Columbia University Biobank was supported by Columbia University and the National Center for Advancing Translational Sciences, NIH, through Grant Number UL1TR001873. The content is solely the responsibility of the authors and does not necessarily represent the official views of the NIH or Columbia University. The SPGRX study was supported by the Consejería de Economía, Conocimiento, Empresas y Universidad #CV20-10150. The GEN-COVID study was funded by: the MIUR grant "Dipartimenti di Eccellenza 2018-2020" to the Department of Medical Biotechnologies University of Siena, Italy; the "Intesa San Paolo 2020 charity fund" dedicated to the project NB/2020/0119; and philanthropic donations to the Department of Medical Biotechnologies, University of Siena for the COVID-19 host genetics research project (D.L n.18 of March 17, 2020). Part of this research project is also funded by Tuscany Region "Bando Ricerca COVID-19 Toscana" grant to the Azienda Ospedaliero Universitaria Senese (CUP I49C20000280002). Authors are grateful to: the CINECA consortium for providing computational resources; the Network for Italian Genomes (NIG) (http://www.nig.cineca.it) for its support; the COVID-19 Host Genetics Initiative (https://www.covid19hg.org/); the Genetic Biobank of Siena, member of BBMRI-IT, Telethon Network of Genetic Biobanks (project no. GTB18001), EuroBioBank, and RD-Connect, for managing specimens. Genetics against coronavirus (GENIUS), Humanitas University (COVID19-Host(a)ge_4) was supported by Ricerca Corrente (Italian Ministry of Health), intramural funding (Fondazione Humanitas per la Ricerca). The generous contribution of Banca Intesa San Paolo and of the Dolce&Gabbana Fashion Firm is gratefully acknowledged. Data acquisition and sample processing was supported by COVID-19 Biobank, Fondazione IRCCS Cà Granda Milano; LV group was supported by MyFirst Grant AIRC n.16888, Ricerca Finalizzata Ministero della Salute RF-2016-02364358, Ricerca corrente Fondazione IRCCS Ca' Granda Ospedale Maggiore Policlinico, the European Union (EU) Programme Horizon 2020 (under grant agreement No. 777377) for the project LITMUS- "Liver Investigation: Testing Marker Utility in Steatohepatitis", Programme "Photonics" under grant agreement "101016726" for the project "REVEAL: Neuronal microscopy for cell behavioural examination and manipulation", Fondazione Patrimonio Ca' Granda "Liver Bible" PR-0361. DP was supported by Ricerca corrente Fondazione IRCCS Ca' Granda Ospedale Maggiore Policlinico, CV PREVITAL "Strategie di prevenzione primaria nella popolazione Italiana" Ministero della Salute, and Associazione Italiana per la Prevenzione dell'Epatite Virale (COPEV). Genetic modifiers for COVID-19 related illness (BeLCovid_1) was supported by the "Fonds Erasme". The Host genetics and immune response in SARS-Cov-2 infection (BelCovid_2) study was supported by grants from Fondation Léon Fredericq and from Fonds de la Recherche Scientifique (FNRS). The INMUNGEN-CoV2 study was funded by the Consejo Superior de Investigaciones Científicas. KUL is supported by the German Research Foundation (LU 1944/3-1) SweCovid is funded by the SciLifeLab/KAW national COVID-19 research program project grant to Michael Hultström (KAW 2020.0182) and the Swedish Research Council to Robert Frithiof (2014-02569 and 2014-07606). HZ is supported by Jeansson Stiftelser, Magnus Bergvalls Stiftelse. The COMRI cohort is funded by Technical University of Munich, Munich, Germany. Genotyping for the COMRI cohort was performed and funded by the Genotyping Laboratory of Institute for Molecular Medicine Finland FIMM Technology Centre, University of Helsinki, Helsinki, Finland. These funding agencies had no role in the design, implementation or interpretation of this study. ; Background: There is considerable variability in COVID-19 outcomes amongst younger adults—and some of this variation may be due to genetic predisposition. We characterized the clinical implications of the major genetic risk factor for COVID-19 severity, and its age-dependent effect, using individual-level data in a large international multi-centre consortium. Method: The major common COVID-19 genetic risk factor is a chromosome 3 locus, tagged by the marker rs10490770. We combined individual level data for 13,424 COVID-19 positive patients (N=6,689 hospitalized) from 17 cohorts in nine countries to assess the association of this genetic marker with mortality, COVID-19-related complications and laboratory values. We next examined if the magnitude of these associations varied by age and were independent from known clinical COVID-19 risk factors. Findings: We found that rs10490770 risk allele carriers experienced an increased risk of all-cause mortality (hazard ratio [HR] 1·4, 95% confidence interval [CI] 1·2–1·6) and COVID-19 related mortality (HR 1·5, 95%CI 1·3–1·8). Risk allele carriers had increased odds of several COVID-19 complications: severe respiratory failure (odds ratio [OR] 2·0, 95%CI 1·6-2·6), venous thromboembolism (OR 1·7, 95%CI 1·2-2·4), and hepatic injury (OR 1·6, 95%CI 1·2-2·0). Risk allele carriers ≤ 60 years had higher odds of death or severe respiratory failure (OR 2·6, 95%CI 1·8-3·9) compared to those > 60 years OR 1·5 (95%CI 1·3-1·9, interaction p-value=0·04). Amongst individuals ≤ 60 years who died or experienced severe respiratory COVID-19 outcome, we found that 31·8% (95%CI 27·6-36·2) were risk variant carriers, compared to 13·9% (95%CI 12·6-15·2%) of those not experiencing these outcomes. Prediction of death or severe respiratory failure among those ≤ 60 years improved when including the risk allele (AUC 0·82 vs 0·84, p=0·016) and the prediction ability of rs10490770 risk allele was similar to, or better than, most established clinical risk factors. Interpretation: The major common COVID-19 risk locus on chromosome 3 is associated with increased risks of morbidity and mortality—and these are more pronounced amongst individuals ≤ 60 years. The effect on COVID-19 severity was similar to, or larger than most established risk factors, suggesting potential implications for clinical risk management. ; Academy of Finland Fellow grant N. 323116 ; Academy of Finland for PREDICT consortium N. 340541. ; Canadian Institutes of Health Research (CIHR) (365825 and 409511) ; Lady Davis Institute of the Jewish General Hospital ; Canadian Foundation for Innovation (CFI) ; NIH Foundation ; Cancer Research UK ; Genome Québec ; Public Health Agency of Canada ; McGill Interdisciplinary Initiative in Infection and Immunity and the Fonds de Recherche Québec Santé (FRQS) ; Japan Society for the Promotion of Science for Young Scientists ; CIHR scholarship and a joint FRQS and Québec Ministry of Health and Social Services scholarship ; FRQS Clinical Research Scholarship ; Calcul Québec ; Compute Canada ; Welcome Trust ; Medical Research Counc ; European Union ; National Institute for Health Research-funded BioResource ; Clinical Research Facility and Biomedical Research Centre based at Guy's and St. Thomas' NHS Foundation Trust ; King's College London ; Genome Québec ; Public Health Agency of Canada ; McGill Interdisciplinary Initiative in Infection and Immunity ; Fonds de Recherche Québec Santé ; (DFG Grant: "EXC2167") ; (CompLS grant 031L0165) ; Stein Erik Hagen ; "Grupo de Trabajo en Medicina Personalizada contra el COVID-19 de Andalucia" ; Instituto de Salud Carlos III (CIBERehd and CIBERER) ; COVID-19-GWAS ; COVID-PREMED initiatives ; "Consejeria de Salud y Familias" of the Andalusian Government ; Andalusian government (Proyectos Estratégicos-Fondos Feder PE-0451-2018) ; Columbia University ; National Center for Advancing Translational Sciences ; NIH Grant Number UL1TR001873 ; Consejería de Economía, Conocimiento, Empresas y Universidad #CV20-10150 ; MIUR grant "Dipartimenti di Eccellenza 2018-2020" ; "Intesa San Paolo 2020 charity fund" dedicated to the project NB/2020/0119 ; Tuscany Region "Bando Ricerca COVID-19 Toscana" ; CINECA consortium ; Network for Italian Genomes (NIG) ; COVID-19 Host Genetics Initiative ; Genetic Biobank of Siena ; EuroBioBank ; RD-Connect ; Ricerca Corrente (Italian Ministry of Health) ; Fondazione Humanitas per la Ricerca ; Banca Intesa San Paolo ; Dolce&Gabbana Fashion Firm ; COVID-19 Biobank ; Fondazione IRCCS Cà Granda Milano ; MyFirst Grant AIRC n.16888 ; Ricerca Finalizzata Ministero della Salute RF-2016-02364358 ; Ricerca corrente Fondazione IRCCS Ca' Granda Ospedale Maggiore Policlinico ; European Union (EU) Programme Horizon 2020 (under grant agreement No. 777377) ; "Photonics" "101016726" ; Fondazione Patrimonio Ca' Granda "Liver Bible" PR-0361 ; CV PREVITAL "Strategie di prevenzione primaria nella popolazione Italiana" Ministero della Salute, and Associazione Italiana per la Prevenzione dell'Epatite Virale (COPEV) ; "Fonds Erasme" ; Fondation Léon Fredericq ; Fonds de la Recherche Scientifique (FNRS) ; Consejo Superior de Investigaciones Científicas ; German Research Foundation (LU 1944/3-1) ; SciLifeLab/KAW national COVID-19 research program project (KAW 2020.0182) ; Swedish Research Council (2014-02569 and 2014-07606) ; Jeansson Stiftelser, Magnus Bergvalls Stiftelse ; Technical University of Munich, Munich, Germany ; Genotyping Laboratory of Institute for Molecular Medicine Finland FIMM Technology Centre, University of Helsinki, Helsinki, Finland

Acknowledgements. We thank the anonymous referee for useful comments. We thank Marco Fiaschi for carrying out some of the Asiago observations. EK is supported by the Turku Collegium of Science, Medicine and Technology. EK also acknowledge support from the Science and Technology Facilities Council (STFC; ST/P000312/1). ECK acknowledges support from the G.R.E.A.T. research environment and support from The Wenner-Gren Foundations. MF is supported by a Royal Society – Science Foundation Ireland University Research Fellowship. EC, LT, AP, and MT are partially supported by the PRIN-INAF 2017 with the project "Towards the SKA and CTA era: discovery, localization, and physics of transient objects". HK was funded by the Academy of Finland projects 324504 and 328898. TWC acknowledges the EU Funding under Marie Skłodowska-Curie grant agreement No. 842471. LG was funded by the European Union's Horizon 2020 research and innovation programme under the Marie Skłodowska-Curie grant agreement No. 839090. This work has been partially supported by the Spanish grant PGC2018-095317-B-C21 within the European Funds for Regional Development (FEDER). MG is supported by the Polish NCN MAESTRO grant 2014/14/A/ST9/00121. KM acknowledges support from EU H2020 ERC grant no. 758638. TMB was funded by the CONICYT PFCHA / DOCTORADOBECAS CHILE/2017-72180113. MN is supported by a Royal Astronomical Society Research Fellowship. Based on observations collected at the European Organisation for Astronomical Research in the Southern Hemisphere under ESO programmes 67.D-0438, 60.A-9475, 199.D-0143, and 1103.D-0328. Some of the observations reported in this paper were obtained with the Southern African Large Telescope (SALT) under programme 2018-1-DDT-003 (PI: Kankare). Polish participation in SALT is funded by grant No. MNiSW DIR/WK/2016/07. Based on observations made with the Nordic Optical Telescope, operated by the Nordic Optical Telescope Scientific Association at the Observatorio del Roque de los Muchachos, La Palma, Spain, of the Instituto de Astrofisica de Canarias. The data presented here were obtained in part with ALFOSC, which is provided by the Instituto de Astrofisica de Andalucia (IAA) under a joint agreement with the University of Copenhagen and NOTSA. This work is partly based on the NUTS2 programme carried out at the NOT. NUTS2 is funded in part by the Instrument Center for Danish Astrophysics (IDA). The Liverpool Telescope is operated on the island of La Palma by Liverpool John Moores University in the Spanish Observatorio del Roque de los Muchachos of the Instituto de Astrofisica de Canarias with financial support from the UK Science and Technology Facilities Council. This paper is also based on observations collected at the Copernico 1.82 m and Schmidt 67/92 Telescopes operated by INAF – Osservatorio Astronomico di Padova at Asiago, Italy. Based on observations obtained at the Gemini Observatory, which is operated by the Association of Universities for Research in Astronomy, Inc., under a cooperative agreement with the NSF on behalf of the Gemini partnership: the National Science Foundation (United States), the National Research Council (Canada), CONICYT (Chile), Ministerio de Ciencia, Tecnología e Innovación Productiva (Argentina), and Ministério da Ciência, Tecnologia e Inovação (Brazil). Observations were carried out under programme GS-2017A-C-1. This project used data obtained with the Dark Energy Camera (DECam), which was constructed by the Dark Energy Survey (DES) collaboration. Funding for the DES Projects has been provided by the DOE and NSF (USA), MISE (Spain), STFC (UK), HEFCE (UK), NCSA (UIUC), KICP (U. Chicago), CCAPP (Ohio State), MIFPA (Texas A&M University), CNPQ, FAPERJ, FINEP (Brazil), MINECO (Spain), DFG (Germany) and the collaborating institutions in the Dark Energy Survey, which are Argonne Lab, UC Santa Cruz, University of Cambridge, CIEMAT-Madrid, University of Chicago, University College London, DES-Brazil Consortium, University of Edinburgh, ETH Zürich, Fermilab, University of Illinois, ICE (IEEC-CSIC), IFAE Barcelona, Lawrence Berkeley Lab, LMU München and the associated Excellence Cluster Universe, University of Michigan, NOAO, University of Nottingham, Ohio State University, OzDES Membership Consortium, University of Pennsylvania, University of Portsmouth, SLAC National Lab, Stanford University, University of Sussex, and Texas A&M University. Based on observations obtained with the Samuel Oschin 48-inch Telescope at the Palomar Observatory as part of the Zwicky Transient Facility project. ZTF is supported by the National Science Foundation under Grant No. AST-1440341 and a collaboration including Caltech, IPAC, the Weizmann Institute for Science, the Oskar Klein Center at Stockholm University, the University of Maryland, the University of Washington, Deutsches Elektronen-Synchrotron and Humboldt University, Los Alamos National Laboratories, the TANGO Consortium of Taiwan, the University of Wisconsin at Milwaukee, and Lawrence Berkeley National Laboratories. Operations are conducted by COO, IPAC, and UW. Based on observations at Cerro Tololo Inter-American Observatory, National Optical Astronomy Observatory (NOAO Prop. ID 2017A-0260; and PI: Soares-Santos), which is operated by the Association of Universities for Research in Astronomy (AURA) under a cooperative agreement with the National Science Foundation. The Pan-STARRS1 Surveys (PS1) and the PS1 public science archive have been made possible through contributions by the Institute for Astronomy, the University of Hawaii, the Pan-STARRS Project Office, the Max-Planck Society and its participating institutes, the Max Planck Institute for Astronomy, Heidelberg and the Max Planck Institute for Extraterrestrial Physics, Garching, The Johns Hopkins University, Durham University, the University of Edinburgh, the Queen's University Belfast, the Harvard-Smithsonian Center for Astrophysics, the Las Cumbres Observatory Global Telescope Network Incorporated, the National Central University of Taiwan, the Space Telescope Science Institute, the National Aeronautics and Space Administration under Grant No. NNX08AR22G issued through the Planetary Science Division of the NASA Science Mission Directorate, the National Science Foundation Grant No. AST-1238877, the University of Maryland, Eotvos Lorand University (ELTE), the Los Alamos National Laboratory, and the Gordon and Betty Moore Foundation. Some of the data presented in this paper were obtained from the Mikulski Archive for Space Telescopes (MAST). STScI is operated by the Association of Universities for Research in Astronomy, Inc., under NASA contract NAS5-26555. This work is based in part on archival data obtained with the Spitzer Space Telescope, which is operated by the Jet Propulsion Laboratory, California Institute of Technology under a contract with NASA. This research has made use of NED which is operated by the Jet Propulsion Laboratory, California Institute of Technology, under contract with the National Aeronautics and Space Administration. We have made use of the Weizmann Interactive Supernova Data Repository (Yaron & Gal-Yam 2012, https://wiserep.weizmann.ac.il). ; 1 iraf is distributed by the National Optical Astronomy Observatories, which are operated by the Association of Universities for Research in Astronomy, Inc., under cooperative agreement with the National Science Foundation. ; The fraction of core-collapse supernovae (CCSNe) occurring in the central regions of galaxies is not well constrained at present. This is partly because large-scale transient surveys operate at optical wavelengths, making it challenging to detect transient sources that occur in regions susceptible to high extinction factors. Here we present the discovery and follow-up observations of two CCSNe that occurred in the luminous infrared galaxy (LIRG) NGC 3256. The first, SN 2018ec, was discovered using the ESO HAWK-I/GRAAL adaptive optics seeing enhancer, and was classified as a Type Ic with a host galaxy extinction of AV = 2.1−0.1+0.3 mag. The second, AT 2018cux, was discovered during the course of follow-up observations of SN 2018ec, and is consistent with a subluminous Type IIP classification with an AV = 2.1 ± 0.4 mag of host extinction. A third CCSN, PSN J10275082−4354034 in NGC 3256, was previously reported in 2014, and we recovered the source in late-time archival Hubble Space Telescope imaging. Based on template light curve fitting, we favour a Type IIn classification for it with modest host galaxy extinction of AV = 0.3−0.3+0.4 mag. We also extend our study with follow-up data of the recent Type IIb SN 2019lqo and Type Ib SN 2020fkb that occurred in the LIRG system Arp 299 with host extinctions of AV = 2.1−0.3+0.1 and AV = 0.4−0.2+0.1 mag, respectively. Motivated by the above, we inspected, for the first time, a sample of 29 CCSNe located within a projected distance of 2.5 kpc from the host galaxy nuclei in a sample of 16 LIRGs. We find, if star formation within these galaxies is modelled assuming a global starburst episode and normal IMF, that there is evidence of a correlation between the starburst age and the CCSN subtype. We infer that the two subgroups of 14 H-poor (Type IIb/Ib/Ic/Ibn) and 15 H-rich (Type II/IIn) CCSNe have different underlying progenitor age distributions, with the H-poor progenitors being younger at 3σ significance. However, we note that the currently available sample sizes of CCSNe and host LIRGs are small, and the statistical comparisons between subgroups do not take into account possible systematic or model errors related to the estimated starburst ages. ; DOCTORADOBECAS CHILE/2017-72180113 ; Deutsches Elektronen-Synchrotron and Humboldt University ; EU H2020 ERC 758638 ; IFAE Barcelona ; IPAC ; Instituto de Astrofisica de Canarias ; KICP ; MIFPA ; Marie Skłodowska-Curie 839090,PGC2018-095317-B-C21 ; Max Planck Institute for Astronomy ; Max Planck Institute for Extraterrestrial Physics ; NOAO ; National Central University of Taiwan ; National Optical Astronomy Observatories ; Science Foundation Ireland University ; Turku Collegium of Science, Medicine and Technology ; Weizmann Institute for Science ; National Science Foundation NSF ; U.S. Department of Energy USDOE ; National Aeronautics and Space Administration AST-1238877,NNX08AR22G NASA ; Gordon and Betty Moore Foundation NAS5-26555 GBMF ; Merck Institute for Science Education MISE ; University of Illinois at Urbana-Champaign UIUC ; Stanford University SU ; Argonne National Laboratory ANL ; Lawrence Berkeley National Laboratory 2017A-0260 LBNL ; University of Wisconsin-Milwaukee ; Ohio State University OSU ; California Institute of Technology CIT ; University of Chicago ; University of Michigan U-M ; University of Washington UW ; Johns Hopkins University JHU ; Texas A and M University TAMU ; University of Maryland UMD ; University of Hawai'i UH ; Los Alamos National Laboratory LANL ; University of Portsmouth ; Smithsonian Astrophysical Observatory SAO ; National Centre for Supercomputing Applications NCSA ; Horizon 2020 Framework Programme H2020 ; SLAC National Accelerator Laboratory SLAC ; National Research Council NRC ; Space Telescope Science Institute STScI ; Center for Cosmology and Astroparticle Physics, Ohio State University CCAPP ; Wenner-Gren Stiftelserna ; Science and Technology Facilities Council ST/P000312/1 STFC ; Royal Society ; Royal Astronomical Society MNiSW DIR/WK/2016/07 RAS ; University College London UCL ; European Commission 842471 EC ; University of Nottingham ; University of Sussex AST-1440341 ; University of Edinburgh ED ; Queen's University Belfast QUB ; Durham University ; Deutsche Forschungsgemeinschaft DFG ; Suomen Akatemia 324504,328898 ; Comisión Nacional de Investigación Científica y Tecnológica CONICYT ; Ministerio de Ciencia, Tecnología e Innovación Productiva MINCyT ; Ministerio de Economía y Competitividad MINECO ; Ministério da Ciência, Tecnologia e Inovação MCTI ; Liverpool John Moores University LJMU ; Max-Planck-Gesellschaft MPG ; Narodowe Centrum Nauki 2014/14/A/ST9/00121 NCN ; Fundação Carlos Chagas Filho de Amparo à Pesquisa do Estado do Rio de Janeiro FAPERJ ; Financiadora de Estudos e Projetos FINEP ; European Regional Development Fund ERDF ; Eötvös Loránd Tudományegyetem ELTE

The ways in which child soldiers are used in modern conflicts has become ever more sophisticated and prominent, with shifting capabilities and a focus on generational warfare, compared to when I faced them during my command of the UNAMIR mission in Rwanda twenty-six years ago. To confront this challenges, we need to keep our focus on the fact that the recruitment and use of children as weapons of war is the worst thing that we can do to children. We need to focus on the significance of bringing an end to the era of the expectation that children should participate in conflict. If we want to stop the use of warfare, we need to start developing a worldview where adults do not think that children should be involved in war. There needs to be no wavering in our view that use of child soldiers is the worst aspect of modern war. Children are a weapons system that have no place on the battlefield or in the world's security apparatus. How is it possible that we are prepared to let children be used as weapons when we are horrified by the use of biological and nuclear weapons?The Vancouver Principles are a critical part of meeting this challenge, and as we enter a new decade they are the culmination of the work of the international community that began in 1996 with Graça Machel's report on the impact of armed conflict on children. The VPs build on all the work that we have been doing at the Dallaire Initiative, and the work of the international community expressed in the Optional Protocol, the Paris Principles, Security Council Resolutions, and the initiatives to protect children and civilians. The VPs provide a higher level of strategic guidance that link all of these efforts to rally states to take action, and the immense amount of work that went into creating the Implementation Guidance is absolutely critical to this endeavour. It is one thing to set up the Principles, but another to turn them into practice guidance on how they can be carried out. We now need to shift our focus onto turning the guidelines into training guidelines and the development of new capabilities for our forces. With this in mind, the articles in this issue of Allons-y provide an important complement to the Principles and the Implementation Guidance, and will be of great use to policymakers, academics, and security sector actors working on this issue.In our work over the past several years, we have seen how hungry the security sector have been for something tangible to base their training on and upgrade and professionalize their forces on to confront the challenge posed by child soldiers. They see problem in peacekeeping of using force against children, and want to reduce casualties on their side and become more effective. With the Vancouver Principles we have taken the work of the Dallaire Initiative global, and we need to ensure that we use this tool effectively. To do so, we need to develop a central secretariat to help states take the Principles and the guidance and operationalize them into capabilities for their forces, and work with the UN to make sure that states have the required knowledge to do so. We also need to start thinking regionally to have more effective, coordinated, and rapid implementation of the Principles. The Dallaire Initiative has started this with our regional office for East Africa in Rwanda. Further work is needed to develop regional capabilities in Latin America, in the Middle East, and in South and East Asia. From our headquarters in Canada we can then assist with capacity building and strategy. With this direction, over the next decade we need to have this operational capability within every troop and police contributing country, and have every contingent going to UN missions qualified in this capability. This global engagement will aid in the reform and modernization of peacekeeping in order to end the use of children as weapons of war.In an era where human rights came to the fore in the 1970s through the 2000s, with our abilities to document, communicate about, and punish international crimes, it has not resonated enough with people that using children for adult work is wrong, and the use of child soldiers is the worst form of it. You cannot just look at a child as someone in need of food and education, but as a future adult. If we nurture children in war, then we normalize war for the future. It is illogical to want to prevent and end war without addressing the role that child soldiers can play in perpetuating conflict. In a practical sense, we have not been able to connect this in people's heads, only in the law. To eliminate a major instrument of war, we have to make the use of child soldiers unthinkable. ; Lgén (à la retraite) Roméo DallaireLa façon dont les enfants soldats sont utilisés dans les conflits modernes est devenue de plus en plus complexe et notable, avec ses capacités changeantes et son accent mis sur la guerre intergénérationnelle, par rapport à la situation dans laquelle je me trouvais lorsque je commandais la MINUAR au Rwanda il y a vingt-six ans. Pour faire face à ce défi, nous ne devons pas perdre de vue le fait que le recrutement et l'utilisation d'enfants comme armes de guerre sont la pire chose que nous puissions faire aux enfants. Nous devons nous concentrer sur l'importance de mettre un terme à l'époque où l'on attendait des enfants qu'ils participent aux conflits. Si nous voulons mettre fin au recours à la guerre, nous devons commencer à développer une vision du monde dans laquelle les adultes ne pensent pas que les enfants devraient être impliqués dans la guerre. Nous ne devons pas hésiter à dire qu'à notre avis, l'utilisation d'enfants soldats est le pire aspect de la guerre moderne. Les enfants sont un système d'armes qui n'a pas sa place sur le champ de bataille ou dans l'appareil de sécurité mondial. Comment se peut-il que nous soyons prêts à laisser des enfants être utilisés comme des armes alors que nous sommes horrifiés par le recours aux armes biologiques et nucléaires ?Les Principes de Vancouver sont un outil essentiel pour relever ce défi ; à l'aube d'une nouvelle décennie, ils sont le point culminant du travail de la communauté internationale qui a commencé en 1996 avec le rapport de Graça Machel sur l'impact des conflits armés sur les enfants. Les Principes de Vancouver s'appuient sur tout le travail que nous avons accompli dans le cadre de l'Initiative Dallaire, ainsi que sur le travail de la communauté internationale exprimé dans le Protocole facultatif, les Principes de Paris, les résolutions du Conseil de sécurité et les initiatives visant à protéger les enfants et les civils. Les Principes de Vancouver apportent un niveau supérieur d'orientation stratégique qui relie tous ces efforts pour rallier les États à l'action, et l'immense travail qui a été accompli pour créer les Lignes directrices de mise en œuvre est un aspect absolument essentiel de cette entreprise. C'est une chose que d'établir des principes, mais c'en est une autre que de les transformer en conseils pratiques sur la manière de les mettre en œuvre. Nous devons maintenant tourner notre attention vers la transformation de ces lignes directrices en directives de formation et vers le développement de nouvelles capacités pour nos forces. Dans cette optique, les articles de ce numéro d'Allons-y constituent un complément important aux Principes et aux Lignes directrices de mise en œuvre, et seront d'une grande utilité pour les responsables politiques, les universitaires et les intervenants du secteur de la sécurité qui travaillent sur cette question.Au cours de nos travaux de ces dernières années, nous avons pu constater à quel point le secteur de la sécurité avait besoin de quelque chose de tangible sur lequel fonder sa formation et sur lequel améliorer et professionnaliser ses forces pour faire face au défi posé par les enfants soldats. Ses intervenants considèrent que l'utilisation de la force contre les enfants pose problème dans le cadre du maintien de la paix, et souhaitent réduire le nombre de victimes de leur côté et devenir plus efficaces. Grâce aux Principes de Vancouver, nous avons mondialisé le travail de l'Initiative Dallaire, et il nous incombe de veiller à utiliser cet outil efficacement. Pour ce faire, nous devons mettre en place un secrétariat central pour aider les États à concrétiser les Principes et les lignes directrices en capacités pour leurs forces, et travailler avec les Nations Unies pour s'assurer que les États disposent des connaissances nécessaires pour ce faire. Nous devons également commencer à envisager les choses selon une perspective régionale afin d'obtenir une mise en œuvre plus efficace, coordonnée et rapide des Principes. L'Initiative Dallaire a lancé ce processus grâce à son bureau régional pour l'Afrique de l'Est au Rwanda. Des travaux supplémentaires sont nécessaires pour développer les capacités régionales en Amérique latine, au Moyen-Orient et en Asie du Sud et de l'Est. Depuis notre siège au Canada, nous pourrons alors contribuer au renforcement des capacités et aux stratégies. En ce sens, au cours de la prochaine décennie, nous devons disposer de cette capacité opérationnelle au sein de chaque pays contributeur en soldats et policiers, et faire en sorte que chaque contingent participant à des missions des Nations Unies soit qualifié à l'égard de cette capacité. Cet engagement mondial contribuera à la réforme et à la modernisation du maintien de la paix afin de mettre fin à l'utilisation des enfants comme armes de guerre.À une époque où les droits de l'homme sont passés au premier plan entre les années 1970 et 2000, par suite de nos capacités de documenter, de communiquer et de punir les crimes internationaux, les gens n'ont pas suffisamment compris que le recours à des enfants pour accomplir un travail d'adulte est une erreur, et que l'utilisation d'enfants soldats en est la pire forme. Vous ne pouvez pas simplement considérer un enfant comme quelqu'un qui a besoin de nourriture et d'instruction ; il faut également le voir comme un futur adulte. Si nous éduquons des enfants à la guerre, alors nous banalisons la guerre pour l'avenir. Il n'est pas logique de vouloir prévenir et faire cesser la guerre sans aborder le rôle que les enfants soldats peuvent jouer dans la perpétuation des conflits. Du point de vue pratique, nous n'avons pas été capables de faire ce lien dans la tête des gens, seulement dans la loi. Pour éliminer un instrument de guerre majeur, nous devons rendre l'utilisation des enfants soldats impensable.

Not Available ; The land resource inventory of Chikka Alur-2 Microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and the physiographic delineations were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the microwatershed. The present study covers an area of 858 ha in Yadgir taluk & district, Karnataka. The climate is semiarid and categorized as drought-prone with an average annual rainfall of 866 mm, of which about 652 mm is received during south-west monsoon, 138 mm during north-east and the remaining 76 mm during the rest of the year. An area of 555 ha in the microwatershed is covered by soils, 298 ha (6%) area is covered by rock outcrops and 5 ha by others (habitation and water body). The salient findings from the land resource inventory are summarized briefly below.  The soils belong to 9 soil series and 9 soil phases (management units) and 5 land management units.  The length of crop growing period is about 120-150 days starting from 1st week of June to 4th week of October.  From the master soil map, several interpretative and thematic maps like land capability, soil depth, surface soil texture, soil gravelliness, available water capacity, soil slope and soil erosion were generated.  Soil fertility status maps for macro and micronutrients were generated based on the surface soil samples collected at every 320 m grid interval.  Land suitability for growing 29 major agricultural and horticultural crops was assessed and maps showing the degree of suitability along with constraints were generated.  About 555 ha area in the microwatershed is suitable for agriculture.  About 10 per cent of area of the microwatershed has soils that are moderately shallow (50-75 cm), 20 per cent of area of the microwatershed has soils that are moderately deep (75-100 cm), 8 per cent of area is deep (100 - 150 cm) and 26 per cent of area is very deep (>150 cm).  About 12 per cent area in the microwatershed has loamy soils and 53 per cent clayey soils at the surface.  Non gravelly (200 mm/m) in available water capacity, 17 per cent is medium (51-100 mm/m) and 14 per cent is low (51-100 mm/m).  Entire cultivated area in the microwatershed is under very gently sloping (1-3% slope) lands.  Entire cultivated area is moderately (e2) eroded in the microwatershed.  About 17 per cent area is neutral (pH 6.5-7.3), 22 per cent area is slightly alkaline (pH 7.3-7.8), 26 per cent area is moderately alkaline (pH 7.8-8.4) and 0.75%) in organic carbon content of the soil.  About 21 per cent of area is medium (23-57 kg/ha) in available phosphorus content of the soil, 38 per cent of area is high (>57 kg/ha) and 6 per cent of area is low (337 kg/ha) in 58 per cent area in the microwatershed.  Available sulphur is low (4.5 ppm) in 38 per cent area and deficient (0.6 ppm) in 11 per cent area in the microwatershed.  The land suitability for 29 major crops grown in the microwatershed were assessed and the areas that are highly suitable (S1) and moderately suitable (S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price and finally the demand and supply position. Land suitability for various crops in the Microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum 29 (3) 522 (61) Guava 12 (1) 29 (3) Maize 41 (5) 510 (60) Sapota 12 (1) 29 (3) Bajra 41 (5) 510 (60) Pomegranate 12 (1) 167 (20) Groundnut 12 (1) 116 (14) Musambi 12 (1) 167 (20) Sunflower - 179 (21) Lime 12 (1) 167 (20) Redgram - 463 (55) Amla 41 (5) 226 (26) Bengal gram 138 (16) 130 (15) Cashew - 41 (5) Cotton - 254 (30) Jackfruit 12 (1) 29 (3) Chilli 41 (5) 226 (26) Jamun - 12 (1) Tomato 41 (5) 88 (10) Custard apple 41 (5) 226 (26) Brinjal 41 (5) 88 (10) Tamarind - 12 (1) Onion 41 (5) 88 (10) Mulberry 12 (1) 29 (3) Bhendi 41 (5) 226 (26) Marigold 41 (5) 226 (26) Drumstick 12 (1) 167 (20) Chrysanthemum 41 (5) 226 (26) Mango - 12 (1)  Apart from the individual crop suitability, a proposed crop plan has been prepared for the identified LMUs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fibre and other horticulture crops.  Maintaining soil-health is vital for crop production and conserve soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested for these problematic soils like saline/alkali, highly eroded, sandy soils etc.,  Soil and water conservation treatment plan has been prepared that would help in identifying the sites to be treated and also the type of structures required.  As part of the greening programme, several tree species have been suggested to be planted in marginal and submarginal lands, field bunds and also in the hillocks, mounds and ridges. This would help in not only supplementing the farm income but also provide fodder and fuel and generate lot of biomass which would help in maintaining an ecological balance and also contribute to mitigating the climate change. FINDINGS OF THE SOCIO-ECONOMIC SURVEY  The survey was conducted in Chikka Alur-2 is located at North latitude 160 59' 57.118" and 160 57' 36.993" and East longitude 770 9' 8.415'' and 770 7' 13.762" covering an area of about 840.96 ha coming under Allura.K and Allura .B Villages of Yadagiri taluk.  Socio-economic analysis indicated that, out of the total sample of 35 respondents, 16 (45.71%) were marginal, 10 (28.57%) were small and 6 (17.14%) were semi medium and 1 (2.86%) were medium farmers.  The population characteristics of households indicated that, there were 89 (56.33%) men and 67 (42.41%) were women.  Majority of the respondents (43.04%) were in the age group of 35-60 years.  Education level of the sample households indicated that, majority there were 44.30 per cent illiterates and only 6.33 per cent attained graduation.  About, 80.00 per cent of household heads practicing agriculture and 8.57 per cent of the household heads were engaged as agricultural labourers.  Agriculture was the major occupation for 60.76 per cent of the household members.  In the study area, 71.43 per cent of the households possess katcha house and 8.57 per cent possess pucca house.  The durable assets owned by the households showed that, 57.14 per cent possess TV, 8.57 per cent possess mixer grinder and 97.14 per cent possess mobile phones.  Farm implements owned by the households indicated that, 17.14 per cent of the households possess plough. Regarding livestock possession by the households, 20.00 per cent possess local cow and 2.86 per cent possess buffalo respectively.  The average labour availability in the study area showed that, own labour men available in the micro watershed was 1.57, women available in the micro watershed was 1.40, hired labour (men) available was 7.34 and hired labour (women) available was 6.34.  Further, 11.43 per cent of the households opined that hired labour was inadequate during the agricultural season.  Out of the total land holding of the sample respondents (42.09 ha), 100.00 per cent of the area is under dry condition.  Cropping intensity was recorded as 100.36 per cent.  The sample households possessed 88.57 per cent bank account and 0.00 per cent of them have savings in the account.  Among the credit borrowed by households, 100.00 per cent from Cooperative bank.  Majority of the respondents (100.00 %) have borrowed loan for agriculture purpose.  Regarding the opinion on institutional sources of credit, 100.00 per cent of the households opined that credit helped to perform timely agricultural operations. 2  The per hectare cost of cultivation for Red gram and Jowar was Rs.30642.84 and 24912.40 with benefit cost ratio of 1:0.90 and 1: 0.70, respectively.  Further, 20.00 per cent of the households opined that dry fodder was adequate.  The average annual gross income of the farmers was Rs. 33457.14 in microwatershed, of which Rs. 26657.14 comes from agriculture.  Sampled households have planted 26 neem trees, 11 acacia trees, 1 banyan trees together in both field and backyard.  Households have an average investment capacity of Rs. 2542.86 for land development, Rs.4257.14 for adoption of improved crop production and Rs.400.00 adoption of improved livestock breeds activities.  Source of funds raised from bank as a loan and from own sources for land development and improved crop production was 11.43 and for improved livestock adoption was 2.86 per cent.  Regarding marketing channels, 91.43 per cent of the households have sold agricultural produce to the local/village merchants, while, 5.71 per cent have sold by Agents/Traders.  Further, 85.71 per cent of the households have used tractor for the transport of agriculture commodity.  Majority of the farmers (97.14 %) have experienced soil and water erosion problems in the watershed and 94.29 per cent of the households were interested towards soil testing.  Firewood connection was the major source of fuel for domestic use for 60.00 per cent of the households and 40.00 per cent households has LPG.  Piped supply was the major source for drinking water for 100.00 per cent of the households.  Electricity was the major source of light for 100.00 per cent of the households.  In the study area, 60.00 per cent of the households possess toilet facility.  Regarding possession of PDS card, 97.14 per cent of the households possessed BPL card and 2.86 per cent do not possess PDS card.  Cereals (54.29%), pulses (51.43%), oilseeds (42.86%) were adequate for consumption.  Farming constraints experienced by households in the micro watersheds were lower fertility status of the soil (94.29%) wild animal menace on farm field (94.29%), frequent incidence of pest and diseases (54.29%), inadequacy of irrigation water (74.29%), high cost of fertilizers and plant protection chemicals (91.43%), high rate of interest on credit (94.29%), low price for the agricultural commodities (94.29%), lack of marketing facilities in the area (28.57%), inadequate extension services (68.57%), lack of transport for safe transport of the agricultural produce to the market (80.00%). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project