Suchergebnisse

Regulates the use of water in the Country. Book III, Title I, Chapter I talks about the use and exploitation of hydroelectric energy.

Paul Schaefer asks Dr. W.C. Sinning on June 10, 1945 for further information concerning the conditions of fish inside the Opalescent and Hudson Rivers. The letter cuts off.

Research has been undertaken both under Government and private auspices in an endeavor to develop uses for bentonite. Perhaps, the work done to date has had only in consideration the possible industrial importance of bentonite. No simple, quick methods for the determination of the properties or qualities of any particular bentonite have been developed. In an attempt to establish whether or not there is a means of making rapid simple determinations of the quality of Montana bentonitic clays, and in particular, with regard to the uses to which the clays may be suited. The problem also involves a study of Montana bentonite, and a comparison of it with the standard accepted bentonites and fullers earth on the market today.

Not Available ; While suggesting the possibilities of developing the low lying coastal areas into artificial marine fish farms, Panikkar (1952) stressed the need for selecting quick growing species for introduction into Indian waters so that a profitable yield will be possible within a reasonably short period. Species of Trichogaster and Tilapia were recommended for this purpose for the several saline coastal lagoons, more particularly the latter, as it can establish itself successfully in a variety of environmental conditions satisfying most of the requirements for culture in salt water. Since then efforts have been made to introduce the fish in South Indian waters. The first experimental consignment was brought by the Central Marine Fisheries Research Station from Thailand with the permission of the Government of India and the second by the Madras Fisheries Department from Ceylon. The need to formulate a national policy before the exotic Tilapia is introduced into our waters had also been pointed out by Panikkar (Ice. cit.) in view of the possible far-reaching consequences of such introduction without an adequate knowledge of the various interacting ecological factors. ; Not Available

Issue 2.5 of the Review for Religious, 1943. ; A. M. D. G. Review for Religious SEPTE/xlBER 15, 1943 Prayer to Christ the King . Thomas A. O'Conno'r" Progress in Prayer. . Robert B. Eiten ,Sacred Vessels and Linens . ~ . James E. Risk Leadership in Catholic At÷ion ¯ ¯ ¯ . , ¯ Vouree Watson Devotlonto the Holy Name Gerald Ellard Sfimmer School in the Spiritual Life . Patrick M. ,Regan '~ Book Reviews Communica÷ions Questions Answered Decisions of the Holy See VOLUME II NUMBER 5 RF.VII::W FOR. RELIGIOUS VOLUME 11 SEPTEMBER 15. 1943 . NUMBER CONTENTS THE PRAYER TO CHRIgT THE KING--Thomas A. O'Connor, S.J2.81 PROGRESS IN PRt~YER--Robert B. Eiten. S.d .2.9.7 THE STORY OF CARMEL . 306 THE HANDLING OF SACRED VESSELS AND LINENS---~ James E. Risk. S.d. .~ . 307 PAMPHLET NOTICES . 311 THE PRINCIPLE OF LEADERSHIP IN CATHOLIC ACTION-- Youree Watson. S.J . 312 D.EVOTION TO THE HOLY NAME OF JESUS--Gerald Ellard, S.J.327 A SUMMER SCHOOL IN THE SPIRITUAL LIFE'--- Patrick M. Regan. S.J . 329 COMMUNICATIONS (On Vocation) . 333 BOOK REVI-EWS (Edited by Clement DeMuth. S.J.)m THE MASS PRESENTED TO NON-CATHOLICS-- By the Reverend John P. McGuire . 336 . A HANDY GUIDE FOR WRITERS--. By the Reverend Newton B. Thompson, S.T.D. 336 AN OUTLINE HISTORY OF THE CHURCH BY CENTURIES-- ¯ By the Reverend Joseph McSorley . 337 THE ONE GOD. By the Reverend Reginald Garrigou-LaGrange, O.P.337 HANDBOOK OF MEDICAL ETHICS. By the Reverend S. A. La Rochelle, O.M.I. and the Reverend C. T. Pink, M.D., C.M. ' 338 QUESTIONS AND ANSWERS-- 32. Meaning of "Constitutions" . . 339 33. Blessing of Subjects by Superigress . 339 34. Legislation on Benediction of Blessed Sacrament . 339 35. Moment when Dispensation from Vows takes Effect .~ . 340 36. Diocese of Origin for a Convert . 341 37. Abstinence Imposed by Rule and by Church . 341 38. Presence Required for Mass of Obligation . 342 39. Intention Required for Gaining Indulgences . - 342 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS343 REVIEW~ FOR RELIGIOUS, September 1943. Vol. II. No. 5. 'Published bi-monthly : January, March. May, July. September, and November at the College Press. 606 Harrison Street, Topeka, Kansas. by St. Mary's College. St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter ,January 15, 1942. at the Post Office, Topek.a, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.3. G. Augustine Ellard. S.3. Gerald Kelly. Copyright, 1943, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author., Subscription price: 2 dollars a year. Printed in U. S. A. The Prayer Ch ris : !:h e,King,- Thomas A. O'Connor, S.3. 44 lONG live Christ theKing!" The shout rose to a roar.Up from the streets below, this battle cry of the persecuted Mexican Catholics floated through the open windows of the presi-dential palace. Calles heard it and knew that somehow his triumph .was being turned into defeat. Only a day before he was sure that he had conquered. The scene of his imagined triumph was an enclosed courtyard, with powder-blackened Walls, pockmarked.by bullet holes, before which jutted up a protecting log barri~ cade with flat, human-sized wooden dummies before it. This was where the firing squad did its bloody work. The political prisoner, whose death Calles had unjustly decreed, showed not even, the slightest trace of hatred or surliness in his manner, as he stood there'in his dark suit with a checkered vest sweater showing through his unbuttoned coat. "Have you any last request?" barked the captain of the firing squad. "Permit me to pray," he calmly replied; and he knelt down on the sand and gravel, turning slightly away from the crowd. Reverently he made the sign of' the cross, prayed devoutly for a few moments with joined hands, then, kissing fervently the little crucifix he held in his hand, he rose and faced his executioners. Crucifix in hand, he made the sign of the cross over the soldiers and officers there. "May God have mercy on you all." 281 THOMAS A. O'~CONNOR Then with his rosary twined about his left hand, he extended his arms in the form of a cross. "I forgive my enemies from the bottom of my heart." Saying this, he lifted his eyes to the clear, blue heavens. A moment's pause: then slowly, r~verently, firmly came the beautiful words: "Long live Christ the King!" Th~ rifles cracked. The prison~er slumped heavily to the ground. An awful silence. A sergeant stepped up, and fireda bullet through the victim's head. It was 10:30 a. m. November 23, 1927. Two years before, on December 11, 1925, Pope Plus XI had issued his encyclical on Jesus Christ King. Father Pro arid hisloyal Mexican Catholics had heard this call to a more valiant service of Christ the King. In trying to win their country to the Kingdom of-Christ, the)~ had sealed their lives with their blood. Father Pro's last words, "Longlive Christ the King," had been the spark which detonated the thunderous roar that Calles heard the next day, as six thousand marchers and five hundred cars escorted the body of Father Pro to Dolores Hill for burial. The Feast or: Christ Our King In his encyclical, Quas Primas, establishing the Feast of Christ the King, Pope Plus XI said: "When we command that Christ Our King be venerated by Catholics throughout the world, We are providing for the special needs of our own day a very effective remedy against the pests which pervade human socie.ty." In other parts, of the same encyclical, the Pope further explained these special needs of our time: "Evil has spread throughout the world because the greater part of mankind has banished Jesus Christ ~nd His holy law from their lives, their families, and from public 282 PRAYER TO CHRIST THE KING affairs . There will never arise a sure ho]ae of lasting peace between the peoples oi~ the world as long as individ-uals and nations continue to deny or refuse to acknowledge the rule of Christ, Our Savior. It is necessary for all men to seek 'the peace of Christ in the Kingdom of Christ' . "Today.we grieve., over the seeds of discord apparently sown everywhere, the rekindling of hatreds and-rivalries between .pe0ples which prevent the re-establish-ment of peace. In spite of :this we are sustained by the holy hdpe that the Feast of Christ Our King, wbich will be ' :celebrated hereafter every year, will at last lead society to our Blessed Savior . It appears to us that an annual cele-bration of the F~ast of Christ Our King will greatly assist all nations . In fact, the more the dear name of Our Redeemer is passed over in shameful silence, be it in inter-national meetings, be it in parliaments, so much the more nec?ssary is it to acclaim Him as King ~ind announce every-where the rights of His royal dignity and power. "All indeed can see that since the. end of the last century, the way Was being prepared for the long desired institution of this new feast day . The supremacy of the Kingdom of Christ w'as also recognized iri thi~ pious practice of all those who dedicated, even co.nsecrated, their families to the Sacred Heart of Jestis." Then he referred to Leo XIII's cons.ecration of the whole human race to the Sacred Heart. Announcing his intention to do this, Pope Leo XIII had said: ."I am about to perform the gr~eatest act 6f my pontificate." .In his encyclical on "The ConSecration of all Mankind to the Sacred Heart," given on May 25, 1899, he added: ",lust as, When the newly born Church lay helpless under l~he yoke of the Caesars, there appeared in the'heavens a cross,, at once the sign and the cause of the marvelous vict0~y that was soon to follow, so today before our very eyes there appears 283 THOMAS A. O'CONNOR another most happy and holy sign~ the Most Sacred Heart of Jesus, crowned by a brilliant cross set amid raging flames. In this Sacred Heart we shall place all our hopes; from it, too, we ask and await salvation." "In virtu~ of Our Apostolic authority," said Pope Pius XI, "We institute the Feast of Our Lord Jesus Christ King, and decree that it be celebrated everywhere on the last Sun-day of October . Likewise We decree that on this very same day, annually, there is to be renewed the consecration of all mankind to the. Sacred Heart of Jesus." Pra~ter t~ ~Christ the King On February 21, 1923, through the Sacred Peniten-tiary, Plus XI approved the Prager to Christ the King, and to its recital he attached a plenary indulgence, once a day, under the usual conditions (Preces et Pia Opera,. 1938, n. 254). Undoubtedly it was the Pontiff's wish that every loyal follower of Christ would daily recite this act Of per-sonal loyalty to Christ the King. In the remainder of this article we are developing the various phrases of the Prayer to Christ the King, somewhat after the. manner .of the second method of prayer, by quoting generously from Pius XI's encyclicals on "Christ the King" ~Quas Primas), and "Reparation to the Sacred Heart" fMiserentissimus Redemptor), and from Leo XIII's "Consecration of all Mankind to the Sacred Heart" (Annum Saqrum). "'0 Christ Jesus" "Whose name is above every name . who though by nature God . made (himself) like unto men . appearingin the form of man" (Philippians 2:6). In the words of the Athanasian Creed, "He is God begotten before all ages from the substance of His Father, 284 PRAYER .TO CHRIST THE KING and He is Man born in time from th~ substance of. His Mother." The Second Person of the Blessed Trinity, assuming human nature, united it to the Divine Nature under His single Personality in a union which is called the Hypostatic Union. Hence "not only is Christ to be adored as God by angels and men, but also angels and men must be subject to His empire as Man." He is perfect Man as He is perfect God. "Thou art beautiful above the sons of men," says the Psalmist, "grace-is poured abroad in thy lips, therefore hath God blessed Thee forever and ever." In Him, flowering forth in all its fullness, is ever~ virtue and perfection: kindness, sympathy, patience, strength, courage, wisdom, loyalty, self-sacrifice, love. He is also God with full power and kingly majesty: all-wise, all-holy, all-powerful, all-merciful. Christ .Jesus, at whose name "every knee should bend of those ifi heaven, on earth and under the.earth, and every tongue should.confess that the Lord Jesus.Christ is in the glor~ of God the Father" (Philippians 2: 10). '~I Acknowledge Thee King of the Universe" "We assert that it is necessary to vindicate for the Christ-Man both the name and power of a King in the full meaning of that term." (Quas Primas) "Christ reigns as King in the minds of men not only because of the keenness of His mind or the vastness of His knowledge, but also because He is the Truth. It is there-fore necessary that all men seek and receive the truth from Him in full obedience. "Christ reigns as King in the wills of men either because there was in Him a complete submission of the human will to the Divine, or because He influences our free will in such 285 THOMAS A. O'CONNOR an efficacious way by His holy inspiration that we are led to desire only the noblest things. "Finally Christ is recognized as the King of Our. Hearts because of that love of His which surpasses all understand-ing and because of the supreme attraction we have for His divine meekness and kindness. No man, in fact, ever was so much loved as Jesus Christ, or ever will be." (Quas Primas) "The. Empire of Christ extends not only over Catholic peoples, and over those who, reborn in the font of Baptism, belong by right to the Church; it embraces even those who do not enjoy the Christian faith, so that all mankind is un-der the power of Christ." (Annum Sacrum) The doctrine of Christ the King is amply vindicated in the words of the New Testament. The Archangel Gabriel announced to the Virgin Mary that she was to bear a Son. "He shall be great, and shall be called the Son of the Most High; and the Lord God will give Him the throne of David His father, and He shall be king over the house of Jacob forever; and of his kingdom there shall be no end" (Luke 1:32). Christ took every opportunity to call Himself King and publicly affirmed His Kingship in the court of the Roman governor (John 18:37). "Thou art then a King?" asked Pilate. "Thou sayest it," Jesus answered, "I am a King. This is why I was born, and why I have come into the world, to bear witness to the truth." In the Apocalypse (1:5) St. John calls Him "the ruler of the Kings of the earth" and again (19:6) "King of Kings, and Lord of Lords." Of His kingship Christ said: "All power in heavena.nd on earth has been given to me. Behold I am with you all days even to the consummation of the world." 286 PRAYER TO CHRIST THE'KING "Could He possibly have meant anything else by these: words than that His regal power was absolute and that His kingdom extended over all th~ earth?" (Quas Primas) "He announced before .the Roman consul that His kingdom 'was not of this earth'," yet, "since Christ has received from His Father an absolute right over all created things, so that all are subject to His will, they would err grievously, who would take from the Christ-man power over all temporal things . " (Quas Prirnas) "'All That Has Been Created Has Been Made for Thee" "All things were made through him, and without him was made nothing that was made" (John 1:3). "As God, Christ possessed full and absolute sway over all created things. As Man, it can be said-that He has received 'power, honor, and a. kingdom' from the Father." In the book of Daniel (7:13) we read: "I beheld a vis-ion of the night, one like the son of man came with the clouds of heaven., and he gave him power, and glory, and a.kingdom; and all peoples, tribes and tongues shall serve him; his power is an everlasting power that shall not be taken away; and his kingdom that shall not be destroyed." The prophet Isaias tells us of the future coming of the King, who will be no less than God Himself, appearing up-on earth in the lowly and endearing form of a human babe. "Achild is born to us and a son is given to us, and the government is upon his shoulder; and his name shall.be called Wonderfu!, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace. His empire shall. be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to es-tablish it and strengthen it with judgment and with justice, from henceforth and for ever" (Isaias 9:6-7). "The Lord hath made all things for Himself," saysPro- 287 THOMAS A. O'CONNOR verbs (16:4). God brought into being from nothingness all things that are. Being Infinite Wisdom He could not act without some definite purpose in mind. Since nothing had existed previously but Himself, and since nothing but Him self could be an end worthy of His action, He created all things for Himself. Not that He needed these. No. For, being Infinite, nothing was wanting to Him. Nor cou!d these add to His perfections since, being All-Perfect, He pos-sessed all things in their fullness. But being Infinite Goodness He longed to communicate His gifts to others; and "from His fullness we have all re-ceived" (John 1:16). By His omnipotent fiat all things were made. Every-thing called into existence is a copy, even though necessarily imperfect and limited, of some aspect of His infinite perfec-tion. Each reflects something of His nature and attributes. "The heavens show forth the glory of God and the firma-ment declareth the work of his hands" (Psalms 18:2). "If any one Shall say that the world was not created for the glory of God, .let him be anathema" (Vatican Council). "'Exercise upon Me All Tby Rights'" "Christ rules over us by right o1: birth." He was born a King. "He has dominion over every one of us by His very essence and nature. "But Christ rules over us not only by right of birth, but also by right of conquest," by His redemption of mankind. "You know that you were redeemed., not with perishable things, with silver or gold, but with the precious blood of Christ" (2 Peter 1 : 18). "We therefore no longer belong to ourselves alone, for Christ has bought us with a 'great price'." (Quas Primas) "Do you not know . . . that you are not your own? For you have been bought at a great price. Glorify God and 288 PRAYER "~O CHRIST.THE KING bear. Him in your body" (I Corinthians 6:20). "Do you not know that your bodies are members of Christ?" (1 Corinthians 6: 15). "Your members are the temple of the Holy'Ghost" (1 Corinthians 6:.19). Christ rules over men also by His right of law-glver. "For the Holy Gospels not only tell us that Christ promul-gated laws, but they also present Him in the very act of making them." (Quas Primas) Again Christ rules over men b.y His right of judge. "For neither doth the Father judge any man, but hath given, all judgment to the Son" (3ohn 5:22). lzastly, "executive power must equally be attributed to Christ, since it is necessary for all to obey His commands," and no one violates them without meeting the punishments He has established. "I Renew Mg Baptismal Promises Renouncing Satan and All His Works and Pomps" The Kingdom of Satan and the powers of darkness.are opposed to the Kingdom of Christ. In his Epistle to the Ephe~ians (6:11) St. Paul urges us to "Put on the armor of God that you may be able to stand against the. wiles of the devil. For our wrestling i~ not with flesh and blood, bu~ against the Principalities and the Powers, against the world-rulers of this darkness, against the spiritual forces of wickedness on high." We renew the promises we made at Baptism. "Do you renounce Satan and all his work~ and pomps?" the priest asks at Baptism. And the one being baptized or the sponsor answers: "I do renounce them." "'I Promise to Lead a Good Christian Life'" The Kingdom of Christ "requires from its subjects not only that their souls be deta, ched from riches and worldly things, that they rule their lives, and that .they hunger and 289 THOMAS A. O'CONNOR thirst after justice, but also that they renounce themselves and take up tl~eir cross." (Quas Primas) Before Christ can reign over the whole world, He'must reign over the hearts of individuals. Before world-conquest'for Christi we must think of self-conquest. With a complete surrender of ourselves there will follow quickly an entire dedication of our energies and ability to His Divine service and to doing Our part in conquering the world for Christ. Christ the King must rule over our minds, over our ¯ wil!s, over our hearts, over our bodies. Listen to the~vords df Pope PiusXI: "It is necessa~ythat Our Lord should rule over the mind of man, who by his intellectual submission shall firmly and at all times assent to the revealed truth and doctrines of Christ; that He rule over the will, which shall obey the divine law and com-mands; that He rule .over our hearts, which despising mere natural love shall love God above all things and be united to Him alone; that He rule over our bodies which as instru-ments . will promote the sanctity of the soul." (Quas Primas) By leading a good Chris;an life we not only horror God, but we bring great peace and happiness to ourselves: For, truly; to serve Him is to reign. He alone is deservng of our whole-hearted attention, and to serve Him devotedly i~ to reign in a peace and happiness which the world cannot give. To serve Him and not the world; to serve Him and not the flesh, to serve Him and not ourselves; is to reign over the deceitful allurements of the world, is to reign over the imperious demands of our traitorous fl~sh, is to reign over the fretful importunings of our self-love with all its yearn-ings for prominence and vain display. To serve Him is to reign over our fickle feelings, our wild, intemperate impulses, and all the chaotic twists of our sin-disrupted 290 PRAYER TO CHRIST THE KING nature: our outbursts of impatience and irritability, our fits of moodiness, our haughty airs and domineering ways, our quick, sarcastic tongues, our instinctive shunnings of little hardships, our selfish seeking of comforts and the good things of life, our petty quarrelings, and our puerile nursing of work-a-day bruises as serious, intentionally- .inflicted wounds. Only by serving Him and forgetting ourselves, do we rise to that greatness of soul whereby we reign over self, over the vicissitudes of life and over the. creatures of time. .~ t//"And to Do Ail in M~! Power to P~ocure the Triumph of the Rights of God and That Church" "The rule of Christ over mankind'has been denied, the Church has been refused the right which comes from th~ very law of Jesus Christ to teach all peoples, to make her own laws for. the sp!ritual government of her subjects in. order to bring them to eternal happiness. Little by little the Christian religion has been made. the equal of other.and false religions . The Catholic religion was made subject to the civil power and was practically abandoned to the control of rulers. . There were not wanting governments which imagined they could do without God and ~over up their lack of religion by irreligion and disrespect for God Himself." (Quas Primas) How are we to meet this modern apostasy from God and bring back Christ to the modern wbrld? We must do all in our power to bring about the ]:eign of Christ. We must use every legitimate means to restore His. rule over the individual, the family, the nation, and the whole, world. For this "purpose the Feast of Christ the King w.as instituted. It is a clarion call to a "more virile, more militant, more 29i THOMAS A. O'CONNOR aggressive Catholicism." Every Catholic is called upon to serve in this campaign. "To hasten this return to Christ by means of good works and organized social actions is a duty incumbent on every Catholic, of many of whom it can be said truthfully, that neither positions nor authority in civic life have been accorded as would be fitting to those who tarry before them the torch of Truth. "This condition perhaps is due to the a.pathy or timidity of the good who abstain from strife and are apt to resist only too weakly. From our weakness the enemies of the Church are emboldened to greater and more fearless acts of audacity. "But w.hen the Faithful clearly understand that they must fight with courage, always under the banner Of Christ Our King,. they will then sttidy with the zeal of Apostles how best to lead rebellious and ignorant people back "to God. At the same time they will themselves acquire strength to keep inviolate God's holy laws." (Quas ¯ Primas) Last Christmas Eve Pope Plus XII, b.roadcast[ng t6 ~he whole world, called upon "all men of good will to unite in a holy crusade . . . Sad as is the condition of the world today, it is not a time for lamentation. Now is the time for action . ¯ Be ready to serve and sacrifice yourselves like the crusaders of old. Then the issue was the liberation of a land hallowed by the life of the Incarnate Word of God. Today the call is to set free the holy land of the spirit, that, liberated from all the evils and errors to which it is subject, there may arise thereon a new social order of lastingpeace and justice . Thesewords are meant as a rall_ying cry to the magnanimous and brave of heart." They are a call'to them "to unite in a solemn vow" whereby they pledge themselves "not to rest until in all peoples and in all nations 292 PRAYER TO CHRIST THE KING on earth there shall be formed a vast legion who are bent on bringing back man to God." "'Divine Heart o~: Jesus, I Offer Thee M~t Poor Actions" Young and 01d, weak and strong, learned and unlet-tered-- Leach one can do much to hasten the reign of Christ over man. ¯ Made a soldier of Christ by Confirmation, each of us must "labor as a.good.soldi~r of Christ" (II Timothy 2:4). .- Insignificant as our actions seem, they yet have great efficacy for good. "A wondrous bond joins all the Faithful to Christ, the same bond which unites the head with the other members of the body, namely, the communion of saints, a bond full of mystery which we believe in as Catholics, and by virtue of which individuals and nations are not only united, to one another but likewise with the he~d itself, 'who is Christ. For from him the whole body (being closely joined and knit together through every joint of the system according to thefunctioning in due measure of each single part) derives its increase to the- building up of itself in love' " (Ephesians 4:15-1 6). (Miserentissimus) "W.e are held to the duty of making reparation by the most powerful motives of justice and love; of justice, in order to expiate the injury done to God by .our sins and to re-establish by means of penance the Divine Order which has been violated; and of love, in order to suffer together with Christ. so that we may bring Him, in so far as our human weakness permits, some comfort in His sufferings." ( M iserentissimus ) "At the present ,time we in a marvellous manner may ¯ and ought to console that Sacred Heart which is be.ing wounded continually by the sins of thoughtless men, since Christ Himself grieved over the fact that He was abandoned 293 THOMAS A. O°CONN~R by His friends. For He said, in the words of the Psalmist, 'My heart has expected reproach and misery. And I looked for one that would grieve together with Me, but there was none; and for one that would comfort me, and I found none. "Anyone who has been considering in a spirit of love all that has beefl recalled [namely about the sufferings Christ endures from men]., if he has impressed these thoughts, as it were, upon the fleshy tablets of his heart, such a one assuredly cannot but abhor and flee all sin as the greatest of evils. "He will also offer himself whole and entire to the will of God, and will strive to repair the injured Majesty of God by constant prayer, by voluntary penances, by patient suf-fering of all those ills which shall befall him; in a word be will so organize his life that in all things it will be inspired bythe spirit of reparation . "We order . a solemn act of reparation in order that we may, by this act, make reparation for our own sins and may repair the rights which have been violated of Christ, the King of Kings and our most loving Master." (Mis-erentissimus) "'That All Hearts Mag Acknowledge Thg Sacred Rogaltg'" "The annual celebration of this feast [o~ Christ the King] ~will also become a means of recalling to the nations their duty of publicly worshipping Christ, that to render Him obedience is not only .the duty of private individuals but of rulers and governments as well . His royal dig-nity demands that. Society as a whole should conform itself to the commandments of God and to the principles of the Christian life, first by the stablizati0n of its laws, then in the administration of justice, and above all things in pre-paring the souls of our young people for the acceptance of 294 PRAYER TO CHRIST THE KING sound doctrine and the leading-of holy lives." (Quas Primas) "If the heads of nations wish the safety of their govern-ments and the growth and progress of their country,, they must not refuse to give, together with the people, public testimony of reverence and obedience to the Empire~of Christ." (Quas Primas) "'And That Thus the Reign ot: Th~ Peace Mar Be Established throughout the Universe. Amen." If men, both privately and publicly, will recognize the ~overeign power of Christ, the signal benefits Of a just free-dom of calm order and of harmony and peacewill pervade . the whole human race. Just as the royal rights of our Lord" render the hflman authority of princes and heads of states sacred to a certain degree, so too they ennoble the duties imposed by obedience on the citizen. "If princes and legitimate rulers will be convinced that. they 'rule notso much in theii own right as through a man-date from the Divine King; it is easy to see what holy and wise use they will make of their power, and with what zeal for the common good and the dignity of their subjects they will be inflamed both in the making and the enforcing of laws. When. this happens every reason for sedition is removed and order and tranquility flourish and grow strong. When citizens see that their rulers and the heads of their states are men like themselves, or are for some rea-son. unworthy or culpable, they will continue even then to o.bey their commands because they Will recognize in them the image of the authority of Christ, the God-m~in. "As for the effect of all this upon concord and peace, manifestly the vaster this Kingdom is and the more widely it embraces mankind, so much the more will men become conscious of the bond of brotherhood that unites them. 295 THOMAS A. O'CONNOR Just as this consdousness of their brotherhood 'banishes conflicts so too it weakens bitterness and turns 'them into, love. If the Kingdom of Christ, which rightly embraces all men, should in fact embrace them, could we then despair of that peace which the King. of Peace brought to earth, that King, We say, who came 'to reconcile all things, who did not come to be served but to serve others' and who, though the Lord of all, made Himself an example of humility and charity as His chief law? 'My. yoke is easy and my burden light' (Matthew 11:30). "Oh, what happiness might we enjoy if individual families and states would only allow themselves tobe 'ruled by Christ! 'Then indeed,' to use the words of Our Prede-cessor, Leo XIII, addressed twenty'-five years ago to all the Bishops of the Catholic world, 'would many wounds be cured, and every right would r.egain its ancient force and the blessings of peace would return, and swords and weapons would fall to the ground, when all would will-ingly accept tl6e Empire of Christ and obey Him and when every tongue would proclaim that Our .Lord Jesus Christ is in the glory, of His Father'." (Quas Primas and Annum Sacrum) To serve Him is to reign, now and forever. Thy Kingdom come. Thy will be done. Long live Christ the King! [NOTE: The ~ompl~te text of the Prager to ChriSt the King reads as follows: 0 Christ Jesus, I acknowledge Thee King of the universe. All that has been cre-ated has been made for Thee. Exercise upon me all Thy rights. I renew my bap-tismal promises renouncing Satan and all his works and pomps. I promise to, live a good Christian llfe and to do all in my power to procure the triumph of the rights~ of Go'd and Thy Church. Divine Heart of Jesus, I c.ffer Thee my poor actions.in order~to obtain that all hearts mag acknowledge Thy sacred Royalty and that thus the reign of Tb~l peace may be established throughout the universe. Amen.] 296 Progress In Prayer Robert B, Eiten, S.J. 44=I"o PRAY well is to live .well"--this is an old saying | famiiiar to us all. In modern scientific dress and as applied to religious, the first part, "to pray well," might be paraphrased by "progress in prayer"; and the last, "to live well," by "spiritual progress." Thus complete, our new title would be: "Progress in .Prayer is Spiritual, Progress." We religious are-all certainly-interested in spiritual progress5 for we have often heard of the obligation of tending to perfection or of making spiritual progress. We must then be interested in progress in prager since it is a very important factor in our spiritual growth. Note the title reads: "Progress in Prayer," not "Prog-ress through Prayer." Here we are not concerned with showing how prayer helps us to grow spiritually. We have taken that for granted. With this in mind our whole attention is rather focussed on progress in prayer. Besides--to make a brief important digression=-if we had been told in our early novitiate days that we should always make our prayer in the same way and that there was no hope of progress in our prayer-life, I believe that we should have been much discouraged and not very ambi-tious. That is only natural, for all life-activity seeks im-provement and development. Thus, prayer, being an activ-ity of our supernatural life, naturally.should develop, or, t6 come back to our title;there should be "Progress in Prayer." Progress in prayer carl refer either to the intensity, that is, the deep fervor of our prayer., or to. its continuity and frequency, or to both at the same time. We shall limit our- 297 ROBERT B. EITEN selves here.to its continuity, for through this approach a mode of intensified prayer-life will also be found. Perhaps there are some souls who never have the proper attitude towards prayer. These really need a few ¯ simple and correct notions on prayer so that in their minds prayer vcill not be a stilted and formalistic affair or some-thing which only the learned can do well. Quite the con-trary, Learning can be a great hindrance to successful prayer if it is not joined with the great Simplicity of soul which prayer~ r~quires. While it is true that prayer should correspond to all our relations with God, still there is one relation that we have with God which should brdinarily be emphasized more than the others. God is not our taskmaster and merely a severe Judge, and we his slaves and servants. No, He" and We are more than .that. No~ is God merely our friend, He is still more than that~ RatherGod is oui: Father and we are His dear children, as God Himself tells us: ". And I. will be a Father to you, and you shall be my sons and daughters" (II Corint~aians 6: 18). But God is even more than our Father; he is our tooing Father, for St. John defines God as Love (I John 4:16).' Yes, God is Love, purest and infinite Love; He is~ our Lover, our Divine Lover, the mightiest and purest of all lovers. Hence, while ¯ we realize the fact that God is our Judge, we must espe- Cially stress the fact that He is the most loving of fathers. ¯ Ordinarily our attitude towards God ought to be that of a simple and loving child towards its father.or that of a lover towards his beloved. How simply; spontaneously, and lovingly a child converses with its father and. tells him how much it loves him and what it wants! . Or again, how simple and direct is the language of tho~e in love! . Prayer is but a familia'r and childlike conversation with God. It is a heart-to-heart communing or chat between God, our 298 ~ PROGRESS IN PRAYER loving Father, and ourselves, His children. In the intimate associations between a loving child and its dear parent, as .weli as between lovers, ~usually there is no set form ~f words or speech. Words a, nd forms of speech come spon-taneously. "Heart speaks to heart.". We may use fix.ed forms of prayer, such as the Ogice, the Our Father, the Hai! Mar~t, and giveoutward expression to them. This is called vocal prayer, an excellent fo~m of prayer and necessary for all public Church services. The Church by its wide use Of vocal prayer gives it very high approval. ~ Nevertheless, when we are alone, other things being equal, it is preferable for most of us to express to God, our Father and Divine Lover, the intimate feelings of our souls in our own words without always resorting to fixed expres, sions, although mental prayer may be made up of the latter also. Mental prayer is. the inner expression to God of the interior sentiments of ourseFces, His dear children. The Church, realizing ~he importance of mental prayer, req.uires religious superiors to see to it that their subjects devote some time daily to mental prayer (canon 595). Let the foregoing jottings suffice to show the utter free-d, orh of prayer from intricacy, as well as point out our ordi-nary attitude towards God in prayer. Such a proper atti-tude, I believe, is all-important for progress in prayer and,- perhal~s, some souls never have it. And now to return more directly to our theme: Prog, resgIn Pra~/er, From the remarks on our attitude.towards God i~ prayer, we must be even further convinced of the necessity of our progress in prayer. Does not a perfect intimacy or nearness between two souls require a.mutual interchange or communication of their ideas; longings, and projects as often as possible? And should there not be between God and us an intimacy and nearness which far surpass all other intimacies of any and all people, seeing 299 , ROBERT B. EITEN that God is the most loving of all fathers, and the .mightiest and purest of all lovers, a Lover Divine? We' all surely realize that We carry on and further this intimacy with God through pra~jer. Thus it is a question of trying to pray as well and as much as possible within the limits of prudence. In heaven a constant uniori with God will be our normal lot and one of the big factors of our happiness. In view of this future, too, it would seem that here below we ought to aspire to make this constant union with God or a pro-gressive prayer-life our Chief quest. But can this be realized? Is it possible to reach this without c~ausing violence to our souls or, as they say, "cracking our headS?". ¯ Certainly it is impossible for us to be.'praying uocatly all the time. Because of the fatigue involved, one of the greatest spiritual writers of the last three centuries recom-mended that a priest avoid saying all the hours of the Divine OfFice in one grouping. Likewise it is impossible to prolong incessantly strict meditation, which is the lowest form of men~al prayer and one made up of a chain of distinct reflec-tions or considerations with at least some simultaneous or subsequent affections. The same is true, at least for a very large majority, and particularly for those not exclusively devoted to the contemplative life, in regard to ordinary af- ¯ fective prayer. oIn affective prayer, as the name indicate~, the affections occupy more of the time than do consider~itions and reflec-tion. As more o~dinarily practised, this form of prayer includes a great variety of affections: for example, senti-ments of love, praise, gratitude, contrition, and so forth. In this ordinary form, because of the variety of the sentiments, it can scarcely be made continuous without the risk of brain fatigue. Hence we must look for something else, if we wish. to cultivate an intensive andI uninterrupted prayer-life. 300 PR0.GRESS IN PRAYER The next step forward in mental 'prayer brings us to simplified affective pra~jer or the prayer of simplicity. It is sometimes called acquired or active contemplation, the prayer of simple regard or simple presence of God. In this form-of acquired prayer, intuition or an immediate grasp of a supernatural truth largely replaces the reasoning process found to a greater or lesser degree in either meditative or ordinary affective prayer. While iri ordinary-affective prayer there is usually a variety of affections and resolu-tions, here in simplified affective prayer little variety in either is noted. Likewise representations of the imagination. as of God or our Lord,~here have little or no appeal. It is sufficient for the prayer of simplicity that there be a spiritual sentiment or affection, which is not necessarily accom-panied by sensibleemotions or even by any distinct idea such as a representation of God or our Lord or a conscious 'reflex thought of the presence of God. DeSmedt, the famous Bollandist, describes it as follows: "'It is enough that the soul be found in a disposition. similar to that of a child living for a long time near its mother, whom it loves tenderly and by whom it knows itself to be tenderly loved. It passes all its days near her, it enjoys .constantly her presence; but for this it has no need to say constantly: My mother is here, I see her. It knotos that she is there. When it has something to say to her or ask 6f her, it has but to lift its head-and speak to her; and even when it is not speaking to her, it has a very'lovirfg feeling of peace and joy, on account Of the presence of its mother."1 We said that in the prayer of simplicity there will be some thought or affection that r¢cursqalways allowing for 1Notre vie surnaturelle, t. 1, 4th ed., p. 468. I am especially indebted to this work (pp. 465-471) for much of the material in this article, especial!y for the means to arrive at the prayer of simplicity. I have also made liberal use of Poulain, Tan-querey, and Marmion. 301 ROBERT B. EITEN some inte.rruptions arid modifications--frequently, readily, and rather spontaneously, with .little or no development and in the midst of other various thoughts, some useful and others nbt. Poulain describes this occurrence as follows: "We may compare it to the strands which thread the pearls of a necklace, or.the beads of a Rosary, and which are only. visible here and there. Or, again, it is like the fragment of cork, that, carried away-by the torrent, plunges ceaselessly, appears and d!sappears. The prayer of simple regard is really only a slow sequence of single glances cast upon one and the same object.''2 Some other comparisons Of things familiar to us are the "following. Con~ider a~mother watching her baby. She thinks of it for hours lovingly,, with relish, and without reflection and fatigue, but still with some interruptions. All this she does without any concern of mind whatever, for it seems, to her such a spontaneous and loving thing to do. Or again, note how an artiit without any fatigue can become absorbed for hours with some beautiful scene or great masterpiece. AS anotherexample, s~ippose the case of a man who is 2000 miles away from home, when he is informed of the sudden death of his mother. His grief will be so intense and persistent that it will, no doubt, continue to be felt even when he is carrying on engaging conversations on the train homeward for the funeral. Perhaps best of all is the case of a person in love. Day and night he thinks of the object of his love. Yet his thoughts and affections for his loved one show little variety: and he, on his part, experiences/~o need ot~ a cfiange. Tlaus for instancea devoted husband and Wife can ~erriain alone long hours.together at home, not always having new ideas ¯ 2The Graces of Interior Prayer, 6th ed., p. 8. .302 PROGRESS IN PRAYER" to exchange, but still .relishing the joy found in being together in quiet and silence. And when they are apart, how readily their thoughts are directed to each other? When~ we realize, as we .just saw, .that God is 'our loving Father and that we are His dear children, and even more, that God is our Lover, is it not strange that this simplified affective prayer is not more common? Should we not be spontaneously prone to be occupied'with this loving Father by a loving, simple, and uninterrupted gaze just as a child is with its mother, or as one in lov~ with the object of his love? We can readily se~ .that this prayer should be a spontaneous outcome of the full realization ~ that God is our loving Fathe). and our Divine and mighties~t of lovers. The praye~: of simplicity thus brings with it a threefold simplification: first, that of reasoning or reflection; sec-ondly that oi~ the affections; and finally something that should rather naturally fbllow: that of our life, . which is ". really a'result of this prayer rathe~ than an element of it. In ordinary affective prayer there is some simplification of reasoning, but not of the affections; and as the affections of affective prayer become more simplified; this prayer verges more into simplified affective prayer or that of simplicity. It is easy-to see how this twofold simplification of reason-ing and of the affections will bring a simplification of our entire life-~-a" consequence of this form of prayer, as was just said. We pursue our work, studies, and spiritual exer-cises in the presence of God and with the spirit of faith and love. Thus, as a result of this prayer, ours is a life of uninterrupted and continual recollection. Of course, when we say uninterrupted or continual,, we are not speaking mathematically. We are rather referring to a frequent recu rrence. How are we to begin the practice of this prayer of sire- 303 ROBERT B. EITEN plicity? In keeping, with the idea that God is our,loving Father and the mightiest of all lovers, we must first of all be thoroughly convinced that God tenderlyloves us and that He finds great pleasure and ~atisfaction. in our love of Him. Secondly we must exclude from our lives, by thor-ough conquest of the senses, mind, and heart, every affec-tion which is not perfectly subordinated to the love of God arid which cannot serve to nourish this love; In brief,- through complete detachment from creatures we try to be-come wholly attached t6 God. Thirdly, we must put on Christ, .God's model Son, by bringing burselves to a com-plete conformity with His ideas~ longings, conduct, and en-tire mode of living. The more we put on God's model Son, the Apple of His eye, the more He will love us. Besides the foregoing, it is also necessary to make a deliberate attempt to live an intensive prayer-life. This prayer-life would include the following points: a ) A great fidelity to exercises of piety prescribed by rule: making them at the time and place and in the way pre-scribed, except in the rare cases of hindrance, dispensation, or other lawful excuse. b) A similar fidelity, but without childish anxiety or a sense of compulsion, to exercises of supererogationchosen with the approval of the spiritual ,director or the superior. Whatever these exercises are, they should not be left to passing whims, but should be definitely marked out ina plan of life. This plan might contain such details as the following: the amount of time to be spent daily before the Blessed Sacrament; how this time is to be distributed; how daily recollection is to be linked up with morning prayer; whether or not a weekly Holy Hour is to be' made, and so forth. One of the functions of these.,superer0gatory exer-cises is to help us to perform our prescribed exercises'better. c) A frequent use of ejaculatory prayer. It may b~ 304 ' PROGRESS II~ ~RAYER preferable to use ejaculations of our own making, since this will insure greater spontaneity on our part as well as greater fervor, whereas other fixed ejaculations are apt to be recited in parrot-like fashion. These ejaculations should be said slowly and with relish. We.can readily be deceived by large numbers here, although we might well ,aim at large num-bers if we can recite our ejaculations with .relish, slowly, and without strain. d) Eager and instinctive recourse to God in all our diffi-culties whatever they are, as in the case of trials crossing our path, or on the occasion of faults of surprise and weakness. By this constant recourse to God we acquirea habi~t or dis-position whereby in the presence of the least difficulty, suf-fering, obstacle, or unexpected consolation, we turn imme-diately by instinct to God, in an ~lan of prayer approPriate to the case at hand. This. promptness is an indication of unbroken union of our soul with God. We resemble the little child-who instinctively has recourse to its.mother in any and all difficulties. Familiarity with these four exercises, especially with the ¯ fourth, will surely bear fruit, even though it may be several years before we acquire the continuity.of the prayer of sim-plicity. If, however, after noble efforts we do not reach this continuity, let us riot be discouraged, since there are souls very holy and the object of God's special love who have similar difficulties. Among those who reach this degree of prayer in a certain measure, the majority arrive there but gradually, at the price of effort, or rather of the inner work of grace continued over a period of years. In this matter let us resign ourselves to God's Holy Will, believing that He will dispose all things sweetly. Beyond simplified affective .prayer we cannot advance with our own efforts, for'the next stel~ forward is into ~he realm of infused contemplative prayer. Howev.er, we ought 305 ROBERT B. EITEN to realize that the careful practice of this simplified affective prayer is the best disposition for and a stepping stone to infused prayer. Conceiving the higher phases of the prayer : of simplicity as a bridge between acquired and infused men-tal prayer, let us march forward towards this bridge, resigning ourselves, however, to God's Holy Will, after we have done our part, to decide whether or not we are to arrive on the other side of it--the life of infused contem-plation. THE STORY OF CARMEL The Discalced Carmelite Nuns of Milwaukee have edited a brief history of the Order of Carmel entitled Carmel of the Mother of God. The book includes the interesting and traditional acount of the foundation of the Order, mentions the existence of Carmelite nuns as early as 1452, and sketches St. Theresa's reform. More in detail is the inspiring story of the Carmelites' early days in the United States. The Carmel founded in Milwaukee in 1940 is completely described, since the book was written especially at the request of many friends in that city. A frank discussion of the Carmelite's daily routine and of the chief devotions fostered by the Order makes, the book both devotional and instructive. Twelve illustrations and a diagram showing the date and location of each monastery of Discalced Nuns in the United States add further interest. Copies 6f Carmel of the Mother of God may be obtained at Carmel, 4802 West Wells Street, Miiwaukee, Wisconsin. The price is fifty (50) cents.--C. A. CHAPMAN, S.J. 306 The N. andling of Sacred Vessels and Linens James E. Risk, S.J. SO GREAT is the reverence due the HolyEucharist tha~ the Church not only requires that special respect be shown to persons dedicated to the service of the Altar, but also demands that the sacred vessels and linens used in the Holy S~acrifice be accorded reverential treatment. ¯ The law regulating this treatment is expressed in Canon I306, one of the canons governing the externals of divine worship. The first,part of the canon prescribes that no on,e except clerics and sacristans be permitted to handle the chalice and paten, and the purificators, palls, and corporals that have not been cleansed after having been used in the Holy Sacrifice. The second part of the canon prescribes that the first washing of purificators, palls, and corporals used in the Holy Sacrifice be performed by a cleric in major orders, and not ~y a layman, even a religious, and that the water from this first washing be thrown into the sacrarigm or, if this be lacking, into the fire. The objects of the first prohibition are the consegrated chalice and paten, and certain linens that have been used in the Mass itself, namely, purificators, palls, and corporals. The corporal always comes into contact with the sacied .species; and both pall and purificator are !ikely to do so. The pall can absorb traces of the Precious Blood that may adhere to the rim of the chalice; the.purificator can absorb either minute particles of the Host or tiny. drops of the- . Precious Blood; though, generally speaking, none of these should remain after the ablutions. To avoid confusion, it may be useful to refer to some 307 JAMES E. RISK objects that lie outside the restrictions of this "law. The Code is silent about the ciborium, the pyx, and the lunette. Though these contain the Sacred Host at times, they are not consecrated, and they are not, properly speaking, objects whose function is directl~t connected with the Mass. Need-less to say, only a priest or a deacon may handle these ves-sels when they contain the Sacred Host. No special rest~ric-tion affects the handling of purificators, palls, and corporals that ,have never been used at Mass or that have been used, but in the meantime cleansed. The corporal used at Bene-diction is not included in the prohibition; nor are the. chalice veil, burse, vestments, and other accessories of the Holy Sacrific.e. But it is well to note here that the absence of any prohibition do~s riot excuse anyone, cleric or lay-man, from observing a reverential attitude towards al! obje4ts in any way connected with the Sacrifice of the NeW Law. Priests and religious, by word and example, should inculcate this lesson of reverence in the minds of the young, lest a carelessness born of familiarity towards holy things supplant an attitude of respect. The persons allowed to handle these sacred objecFs. according to the. first part of the canon, fall into two classes, namely, clerics and sacristans. One who receives the ton-sure formally enters the clerical state a~cording to Canon 108. Such a one may tOUCh the sacred vessels used at Mass as well as the linens described above. The second class comprises sacristans or, as the Code puts it, "those who have custody" of those objects. Sacristans are usually given charge of the sacristy and all the liturgical equipment. An assistant sacristan would enjoy the same right since he would come under the heading of those entrusted with the care of the sacred vessels. Since the law contains no restricting clause, we may conclude that the office of sacristan may be filled by man or woman, religious or lay. 308 SACRED VESSELS AND LINENS ¯ By inference we know those who are excluded from any contact with the sacred vessels or linens. They are those who have never been formally inducted into the clerical state by reason of the tonsure and those who are in no wise charged with the care of the sacristy or the altar furnish-ings. The mere fact that one is a religious does not confer on him this right. An emergency wouldjustify the handling of the sacred vessels or linens by anyon.e. Danger of theft or irreverence or harm of any kind would demand their removal to a. place of safety by any one of the faithful who ¯ happened to b~ 6n hand. To prevent immediate contact with the sa~cred vessels a cloth is sometimes used. This is a laudable custom, but there is no obligation to follow it, It may not be out of place to .propose the following question, closely allied to the matter under discussion. Who may arrange the chalice for the priest who isabout to cele- .brate Mass? The first answer comes fr.om the Rite to be Follovoed .in the. Celebration of Mass, Title ,1, no. l., instructing the celebrant to prepare the chalice. The Sacred Congregation of Kites, in response to a query, permitted such a preparation to be made by one who is allgwed by law or Apostolic privilege to touch the sacred vessels, but in the same response it recommended that the celebrant' him-self carry out the prescription of the Rite of Celebration just mentioned. This is found in the Authentic Decrees of the Sacred .Congregation of Rites, no 4198. ~ The second part of Canon 1306 concerns the first washing of pu~ificators, palls and corporals used in the Holy Sacrifice. These objects are mentioned in particul~ar because they are used in the Holy Sacrifice in such a way as ' to come into contact with the sacred species; the corporal, since it providesa resting place for the Sacred. Host; the pall and puriticat0r, since their functions do not exclude the possibility of contact with the sacramental species. The 309~ "JAMES E. RISK same may' be true to a very slight extent of the little purifi-cator used to dry the fingers of the priest who has distrib-uted H61y Communion outside of Mass or who has helped the celebrant to distribute Communion during Mass. No other linens are affected by this law. .Persons allowed to wash these linens are clerics in major orders to the exclusion of all others. The washing reserved to major clerics is the first washing, a more thorough cleansing being left to others. The two 'additional washings are.traditional but not obligatory, nor is there any obliga-tion to throw into the sacrarium the water from these addi-tional washings. The exclusive nature of this function is clear from the exhortation given to those about to be ordained subdeacons. The ordaining Bishop addresses them in these words: "- "°Dearly beloved sons, who are about to receive the 'office of the subdiaconate, consider with care the nature of the ministry which is given to you. It is the duty of'the subdeacon . to wash the altar cloths and the corporals ¯ . the cloths which are laid over the altar should be washed in one vessel, and the corporals in another. And none of the other linens should be washed in the watei in which the corporals have been washed, and this water should be thrown into the sackarium." Any exception to the law expr~essed in Canon 1306, part. 2, must be granted by the Holy See. The Congrega-tion for the Propagation of the Faith, realizing the emer-gencies and the inconveniences that often arise in the mis-sion fields, has granted to missionary Bishops the faculty to permit Sister sacristans to perform the/irst Washing of the, purificators, palls and corporals; a duty reserved by law to " those.in sacred orders, as we have just seen. When there is a serious reason for it, this same privilege can be obtained 310 SACRED V~SSELS AND LINENS from the Congregation of Religious for Sister~ outside mis= sion districts: A final word concerning the oblioation imposed by canon 1306. The first part of the canon does not seem to impose a strict obligation on lay persons not to touch the sacred vessels and linens, but merely a caution for superiors not to let them do so. The second part of the canon is" phrased more strictly: "Purific.ators, palls, etc . must not be given to lay persons for washing . . . ': To delib-erately act contrary to this prohibition without a sufficient reason-would be sinful; though, in the opinion of eminent commentators, it would not be a serious sin, as the matter is hardly grave, and the irreverence manifested would be slighk. Of coursea special emergencTmight arise in which these linens shouldbe cleansed without delay. The absence . of a major cleric and.the inconvenience involved in finding one would then justify a lay sacristan in performing the first washing of these linens, and no sin would be com-mitted in the case. The spirit of reverence that has always characterized religious sacristans makes easy the observ.ance of this law. PAMPHLET NOTICES VChat is the Bible? by the Reverend Frar.cis P. LeBuffe, S.$. Revised edition. Single copy by mail, 12 cents; 50 copies, $4.00; 100 copies, $7.00; The America Press,-70 East 45th Street, New York" 17, N. Y. Indulgence Ale, and Little Praq. ers with Plenary lndulg~nces--both by the Reverend Francis J. Mutcl~., Each 10 cents per single copy; 5 for 25 cents; 100 for $3.50. Our Sunday V.isitor Press, Huntington, Indiana. 311 The Principle ot: Leadership in Ca :holic Action Youree Watson, S.J. ARE we religious perfectly satisfied with the youth com-mitted to our care? On the whole our boys and girls are "good".---no question of that. One cannot but be aware, however, that in most of our young people this goodness is mixed with" a more or less high degree of world-liness, so that a painful new question inevitably presents itself: will they stay good after they have left us? We must acknowledge that very many of our Catholic students! are worldly. Their ambitions are of the earth: their heroes and heroines are from Hollywdod, not Heaven; their daydreams revolve around the hope of amassin~g a for-tune with its accompaniment of pleasure and prestige, or of wielding great power and influence (of course, they will be benevolent despots!) or of living long, comfortable (ig-noble) days. Surely they intend to pay to God the tribute of weekly devotion, and in many cases considerably more; but in their ordinary daily thinking the supernatural life of 0~grace doesn't loom very large or shine very brightly, so that we wonder if in the end they will not be ensnared by the spirit of this .world and come to have much the same point of view on life as the pagans who surround them. Why this worldliness? The obvious answer is that it springs from the worldly environment in which our youth live. And when I say "environment," I am not using the 1Although in this article the technique of specialized Catholic Action is for the sake of definiteness applied to a particular environment; namely, that of the student worid: nevertheless, with certain minor adjustments the very same technique is equally applicable to other environments, as that of farmers, or of workers, or of professional men and women: doctors, nurses, lawyers, etc. 312 LEADERSHIP IN CATHOLIC ACTION word in ~i narrow sense. All the numerous-influences that come tO a person from without--the sounds that crowd ~his ears, the sights that flood his eyes, and all the "meaning" which these carry---constitute his environmentl Almost every action of a man is at the same time a reaction tohis milieu. Understood in this broad way the influence of en-vironment on character is of incalculable importance. If then we are to lead the masses of our youth to the feet of Christ, we must take into serious consideration the environment, the milieu, in which they live. If the cus-todian of a goldfish pond discovers that his fish are slowly dying because of some poisonous substance in the water, he doesn't engage in the long-drawn-out task of treating each fish separately with some specific remedy., o.nly to leave him in the water to be. reinfected--no, he simply proceeds to change the water. The efficient process of saving souls is not dissimilar. Why.do we insist that Catholic parents send their chil-dren to ou[ religious schools,, if not in order that these may receive their education in a proper environment? Certainly, relative to the environment of a public school, the "atmos-phere" of any St. 2oseph's or St. Anne's Academy is deft-nitely superior. But we must not deceive ourselves; what we.say to thi~ pupils in tl~e classroom is only a part of the school environment and, from the point of view of charac-ter training, not the most important part. Most teachers will no doubt agree that our students are more affect.ed by what the majority of their companions think and do than by all we can tell them about what they ought to do. Besides, a student is not exposed merely to the school environment. First of all there is the home, which of the several elements of the total environment is in the longrun the most important. If the home is truly Christian, our worries will be halved from the start. However, a specia! 3'13 YOUREE WATSON factor for teadhers to bear. in mind is that from early, ado-lescence the influence of parents is very considerably lessened bY. the natural craving for independence from older people --"freedom from the apron strings"--that awakens atthis period. But child and home alike are strongly affected by the influences of our great public amusements: the movies, radio, books, and magazines (to say nothin, g of comics and comic books). These too are youth's environment, insofar as they constitute the matter of his exp.eriences, the source 6f innumerable ideas and judgments, his stimuli to action. All these are, as a rule,, not imme'diate!y d~ingerous; it is their slow but steady inciHcation of false attitudes on life that makes the Christian educator fear them. How often, for example, do they not show, in vivid, concrete portrayal,. how~a person can be supremely happy without the aid of God and religion! It is a platitude to say these public amusements are pagan, but like so many .platitudes itstates a truth too often .ignored. No one who allows himself frequently to enjoy such things, and does notat the same t~me react against the wrong attitudes of mind which they so commonly imply, can possibly escape being tainted with naturalism, or, if you prefer, worldliness. He will come ultimately ~o consider the supra-sensible world--terra ir~cogrlita to most movie and radio stars and to heroes of fiction~as of little practical importance. Religion will be thor.oughly dissociated from life. It is this propaganda of modern paganism, joined with a constant association with an ever-growing number of religious indifferen.tists, which acts on home and individual to pervert the straight-ness of our Christian thinking. We immediately recognize the fact that, if we are seri-ously interested in training the. character of our young charges, we must in some way try to improve their environ- 314 LEADERSHIP IN C~THOLIC ment. outside the hours of formal class, and even the environment of the classroom insofar as it is not constituted by. ourselves how many classroom traditions of indolence, inattention, cheating~ oi of something-less-than-innocent deviltry flourish sometimes in our despite! ' Now, we cannot affect the family environment directly: no more.~an we affect the "public amusement environ-ment," except, perl3aps, negatively in our boarding schools. "What then can we affect? That which, when all is said and done, is, for older students at least, probably the most important of all environmental factors: the influence of fellow-students. But are we not in a vicious circle? What can we do to influence the student milieu bther than to prepare with utmost diligence our catechism classes, our little spiritual talks, our references to God and His saints scattered thrgughout the daily lessons? No more, perhaps, is possible to us working as teachers on the student mass as a whole, but there is a certain indirect approach which may prepare wl, iite harvests for our zeal. We must get allies amongthe stu-dents, must win over to the cause of Christ's apostolate two or three leaders, and then set them to work on their fellow students. ~This is according to the. principle of "like to like" recommended so warmly by our late pontiff, Plus XI: "Each situation will have then," he tells us, "its corre-sponding apostle: the apostles of the workers will. be workers; the apostles of the farmers will be farmers; the apostles of the seamen will be seamen; the apostles of the ¯ students Will be students." We have thus far considered a grave problem of our times--the poisoned air of modern life in which our Cath-olic youth must breathe and grow--and we have intimated its solution; namely, specialized Catholic Action with its leadership technique. Catholic o.~ganizations for youth 315 YOUREE \VAT$ON have always stressed the importance.of developing le'aders, but specialized Catholic Action is,entirely based on wha~ we might call the principleof leadership. This can be simply expressed.as follows:, there are leaders in every human environment: namelyl peisons who havea strong influence on others, whose personal opinions become the opinions of many, whose conduct or misconduct sets the style, so to speak, for their companions. To this tru, th is the corrol-lary: there are followers, persons easily influenced one way or the other. Of course, there are many degrees in the abil-ity to lead; but a really powerful personality will usually -be able to override, the weaker influence of lesser leaders. This is true whether on a world scale a dictator sways the thought of millions, or a fourteen-year-old student man-ages to get the crowd to accept his ideas and schemes. ¯ " One might argue that this "principle of leadership" seems undemocratic. The objection is at once seen to be point1~ss, for by this "principle" we say no moie than that men have different degrees of intelligence, imagination and emotion, of temperamental-courage and prudence. Again~ the "principle" merely states the fact of natural leaflets: it. does not assert that these persons have any right to govern others authoritatively, unless they should be delegated to this by popular choice. Can one deny, . moreover, " that it is ordinarily the natural leaders who rise to politicalpower even in a democracy? It is not different in the case of social influence in factory or farm or classroom. If there are natural leaders-~-as psychology and litera-ture and, indeed, every' day experience affirm--it is of utmost importance in the battle ever going on between Christian. and pagan-influences in the various environments that we win leaders to serve wholeheartedly and with the deepest conviction on Christ's side. But there are many . ¯ leaders in every environment, and some will not easily be .3.16 LEADERSHIP IN CATHOLIC ACTION brought to fight for the Christian ideal, so that we must content ourselves in the beginning at least with winning over ttvo or three leaders of considerable influence. Of course, these leaders acting alone could never change the whole environment of'a school. However, with the aid of a powerful, closely-knit organization based on the prih-ciple of leadership they could go far toward the realization of this[ The Catholic Action cell with its ramifications provides, us with such an organization. Organization is necessary. Some peopl~ have an unreasonable contempt for organization. They could learn a lesson from the Corffmunists and Nazis, who have suc-ceeded in firing their youth with a burning enthusiasm for their false doctrines by means of an extremely well-organized onslaught on their intellectk and emotions. "Organization," wrote Pius XI, "is a necessity of the time." Lal~er in a public discourse he added: "Good, well-disciplined organization can alone achiev~ full succesS." The present papal Secretary of State, in a letter written, two years ago to the president of the Canadian Semaines L%ciales, after recalling the exposition of Catholi~ Action given by our present pontiff, Plus XII, added by way of further specification" "Catholic Action is a strongl~j organ-ized collaboration, differentiated according to the different categories of persons to be reached. " There are, as we know, many types of organization. What we want is an apostolic organization, one whose pri-mary aim is the conquest of so.uls, whose spirit is militant Catholicism, and whose dynamic structure gives full scope to the leaders to lead., Such again, as we shall show, is the organization proper to the Catholic Action cell With its" accompanying teams. The cell is a group of about eight persons exercising a very active apostolate, a group of young students or factory 317 YOURE~- WATSON workers or farmers or others determined to win over their environmentto a more thorough and living Christianity. Their characteristic technique is the Social Inquiry. This. consists of three fundarriental steps:-OBSERVE, JUDGE, ACT. According to these, they first investigate the state of their environment, usually in regard to some particular religious or moral question. In a school such topics as the following would b'e looked into: the spirit of fraternity among students, attitude of students toward study, honesty in school work and games, attitude toward authority, ,atti-tude in regard to the Mass, preaching, religion class, and so forth. Other inquiries would take up corresponding prob-lems of the students' home life. As each of these larger inquiries would constitute more or'less a whole year's work, their would all be subdivided into a number of subordinate inquiries. Having carefully observed the actual situation--a process which may include several weeks in a minor in-' quiry--the militants will next consider what the ideal situation would be. A most effective way of doing this is by a sort of group meditation on those Gospel passages which bear on the problem in hand. If no immediately pertinent passages can be. found, then the teaching of the catechism, supplemented by information from moral and ascetical theology, can be substituted for these. Naturally, the-guidance of a priest or religious is always called for here. The alI too common, but none the less sad, discrepancy between the actual and the ideal will awaken in the student pity and the desire to do something to help out, and also, if he be a real leader, a definite sense of responsibility for others who, perhaps with no less good will, are less blessed than he with religious conviction and moral strength. This,. the Judge stage of the inquiry, consists ultimately in a 318. , LEADERSHIP IN CATHOLIC ACTION firm practical judgment: "I ought to do somdthing about this." Exactly what is to be done must now be decided on --both a long range activity and also some definite things for the next weekl Lastly there comes the all important execution--the action toward which all cell activity is orientated. The main features of the cell and its technique were well described in an article by Father Albert S. Foley in the May issue of this REVIEW. Moreover, all those who would actually wish to start a cell can find all essential material in The Technique of the Catholic Action Cell Meeting. Thi~ excellent booklet was recently compiled by Father Stephen Anderl and Sister M. Ruth (see REVIEW FOR RELIGIOUS, July 15, 1943,. Bboklets, p. 251). In the present article, as we consider.anew the workings of the technique, we can tOUCh on many points which for lack'of .space could not be takefi up in Father Foley's article: but above all we wish to observe as we go along how the principle of leadership comes into play. Theyoung person who is most outstanding for his apostolic leadership will naturally become the president of the Catholic Action organization. As the most zealous of the officers, he is expected to keep the ardor of his two fel-low officers up as close as possible to his own high level. (while their companionship will save him from the weak-ness of isblation). All three--president, s~cretary, and treasurer--constitute a .governing committee made up of the most ardent of the youthful lay apostles in the cell. As "apostles of. the apostles" they must be given very special attention by the director (in oNcial Catholic Action this is always the chaplain appointed directly or indirectly by the bishop; but in many schools a rel!gious assistant exercises much of the immediate direction under the .general super-vision of the chaplain, who, moreover, must attend to his 319 YOUR~ ~'rATSON priestly function ~f guiding souls). If the chaplain or assistant cannot be present at the officers' meeting, the preside.fit of the Catholic Action organization should dis-~ cuss all important matters'with the one or the other ahead of time. Why the officers' meeting? Precisely in accordance with the principle of leadership. The officers are leaders relative to the ordinary cell.members; they are to e'xert their encour-aging influence on the rest. They will surely do this if they have come together ahead of time and planned the mat-ter to be brought up in the cell meeting. They will then be able ~o furnish fresh ideas, if these seem to lag, and new motives Wherethese are called for; they will at the same time h~ve organized a united front which tho~e who would be tempted to think certain points in a campaign a bit too difficult will find it hfird to resist. We have seen the-princ!ple of leadership active within the cell itself. In the actual apostolate of the cell members --whkh .we are now to consider--its application is even more important. To. begin with, the apostolic influence W-hich the cell exerts is of two kinds: general, by means of all the ordinary types of propaganda--talks, skits, posters, bulletins, and so forth; personal, by means of man-to-man contact. Both are important, but the latter is more distinc-tive of the cell-movement and absolu~el3~ indispensable to its success. I.t is carried on chiefly through small groups known as "teams." The "team," which is certainly an integral part of cell technique as it has been worked out in the now interna-tional movement of Jocism, has sometimes been too much neglected in the "cell movement" of this country. How- .ever, according to the best practice here as elsewhere the cell is made up of "leaders of teams." In Joci~t literature, to 320 LEADERSHIP IN CATHOLIC ACTION be sure, the cell rfieeting is often--and properly--called "the meetinKof team leaders." What is a team? It is a group of about four or five persons under the influence of, a leader. The names given to this leader indicate what is expected of him: in New England among the Franco-Americans he is known as a "'responsable"; and this key virtue of responsib!lity is also stressed in their slogan, "Your team is your family!" More commonly he is known as a "militant." As his name im-plies, the militant is a full-fledged apo.stle, lavish of his time. and energy for Christ, willing to do hard things for the tri-umph of His cause. The team member is one who, while not willing to "go all Out" for Christ, is, nevertheless, willing to cooperate in m. any ways with his militant leader in his apostolic work. A militant's team will be drawn from those with whom the militant fihds himself in most frequent contact. For the most part they.will be those whom he would naturally influence, including, perhaps, a couple of close friends; for, after all, the first ones whom the militant should wish to lead to a closer service of the Ideal are those most intimately associated with him: his brothers and sisters, his friends, his acquaintances. The militant should gather his team together~the more informally the better-~- at least every two weeks (whereas the officers' meeting and cell meeting would be a ¯ weekly event); he will, of course, keep in frequent touch with the individual members, giving special attention ~to anyone whom he thinks to be of leader caliber, c~pable himself of becoming a militant. It is not necessary, how-ever, for an evident leader to pass a definite term of appren- ' ticeship on a team. We begin to see how the good personal influence radi-ates. In any particular inquiry with its resultant campaign the initial spark may come from the chaplain Or religious 321" YOUREE ~rATSON assistant of the .Catholic Action group, but it is essential that the cell officers.catch fire. At the cell meeting the~e set aflame the Other members of the cell. ¯ Each of these mili-tants has, in turn, the primary task of communicating his convictions to his team; thenhe must raise them ~o that pitch of enthusiasm wherein they themselves-will b~ suffi-ciently apostolic-minded to try to get yet others to see the thing as they do.If ~ach team member on the average wins over one other person, see how far the ~'drive" will have gone already! Let us say there are seven young people in the cell, each with a team of about four members. Then twenty-eight.persons will be actively engaged in promoting any campaign decided upon by the cell. Th~se twenty-~ eight~will get at least twenty-eight more. Then some of these last "sympathizers" can be counted on to exert fur-ther influence, to win over,,say, fourteen more; so that at the beginning of every concerted effort toward the realiza,- tion of the Christian social order the leaders could count on about seventy regulars! If the .general propaganda is well conducted dozens more are.sure to "come around"; while as the thing becomes more and more widespread, many oth-ers will "climb on the bandwagon." The team is the ordinary instrument by which the leaders keep in touch with the mass and leaven it. For the benefit 6f those who may doubt the necessity of this some-what complicated system of personal contacts, we might call to mind again the "good" example of the Communists and Fascists along these lines. But to choose a less exotic illustration,' let us .consider one of our own American political campaigns. If a person has anyknowledge of the procedure~ followed--which is in the last analysis purely and simply an effort to persuade people to do something, for example, to vote for such and such a candidate he will realize that for this, cell-team organization is both 322 LEADERSHIP IN CATHOLIC ACTION natural and essential. ~There will be general propaganda in such a campaign: poste.rs, handbills, newspaper articles, and so forth. But no candidate would dream of doing with-out a little cell of supporters in every important voting center--a cell of campaigners who Willwork chiefly by personal contact, who will try to enlist to the cause more and more active supporters or at least sympathizers who, when occasion offers, will put in a good word for their side. This. organization may be ordained for a very different ultimate purpose from the organization found in Catholic Action, but their immediate end is the same--to influence public opinion. Catholic Action organization too must take into account the general rules of persuasion, and the natural ways of'ieading the public mind. This is what the new technique actually does. It is apparent that it demands a lot, not only from youth, but likewise from us, the chaplains or. assistants. Nevertheless, the resialts will be so exceedingly worthwhile (and the consequences of Our failure to invigorate the reli-gion of our student masses so terrible) that there is not one among us who will stop to count the cost. The results have been e.xceedingly worthwhile wher-ever it has been seriously tried by competent directors. For - all this is not just "theory"'; movements using this tech-nique are flourishing~in some eight different countries and are well established in about fifteen more. Even in our own United St~ites, where the movement hardly dates back more than four years, it is being carried out in very many places. And as elsewhere so also among us such organizations, whether operating independently or as a sort of "apostolic committee" within some larger, long approved organiza-tioi~, are in a particularly effective and intimate way pre-paring leaders for Catholic Action--o~cial Cathoiic Ac-tion, if the bishop of the diocese should see fit to give his 323 YOUREE WATSON mandate for~this, as indeed several, bishops have already done in particular instances.2 Young men and women, boys and girls are getting their companions to live fuller Christian lives. Sometimes we read that they have cured an unhappy lad of the habit of telling dirty stories; again we hear of them stopping an epidemic of cursing. Now we find them substituting admiration for Christ for admiration of Superman; now they will be .getting their fellows to go back to the Sacra-ments, which they have been neglecting. In one city a year after their first beginnings nearly every cell had either won a convert or brought Several fallen-away Catholics back to the Church--and often enohgh such successes as these are won 'under circumstances which call for truly heroic courage and charity on the part of the"young, layo leaders. To sum up, these militants are fighting for whatever will promote thereign Of Christ in the student world--anything f~om changing public opinion on the relatively mild moral blight of cheating in class to remedying the truly grave evils of. over-drinking and improper dating. Their Work is by no means all negative; rather it is fun-damentally positive. In their observation of. the actual mbral and religious situation of the environment, they seek for every force tending to uplift and do all in their power to encourage it. Sucha spirit leads themmallowance made for human weakness--to cooperate with all our older Cath-olic organizations, to work through them and with them, and, when occasion offers, to serve them. 2It is necessary to distinguish between Catholic Action less properly so-called, by which is 'meant any apostolic lay activity, and Catholic Action in the strict sense of the term, which designates a particular, definite organization with an episcopal man-date for its apos.tolate. For a complete explanation of'the nature and char;icteristics of Catholic Action the reader is referred to Father Win. Ferree's booklet: "'An Introduction to Catbollc Action," N.C.W.C. (Washirigton, D.C.) and to Arch-bishop Charbonneau's Pastoral Letter, The Apostolate Press, 1 I0 E. La Salle Ave., Southbend, Indiana. 324 LEADERSHIP IN CATHOLIC ACTION This movement is by now firmly established in some of our schools.However, through our graduates, specialized Catholic Action should spread among the workers and other groups. This, as. Bishop McGavick says in his inspiring foreword to the booklet on cell technique referred to above, is the gr~at hope of th~ Church~ The achievements thus far would, indeed, seem to jus-tify this h0pe.They may well be illustrated by the story of a former militant in a mid-western university. This young man was suddenly snatched out 9f school and sent to a naval training base. The job assigned to him was that of clerk in ~n office under a Master of Arms who ~uns a certain company. This MA was a fallen-away Catholic, and foul-mouthed. However, the militant, who happe.ns to look amazingly mild and unaggressive (a leader does not have to be noisy and self-assertive!), started to use what he had learned in the cell back at the university. He "brought. this MA round," got him to stop obscenities, and took him to the chaplain to have his marriage fixed up. Now the MA is making every "gob" whom he hears using bad language scrub out a barracks, sends .others /~o Mass or to church; or something of the sort. He is also reading a good deal of Catholic literature supplied by the young apostle, who likewise gave him his rosary, medals, and whatnot when the MA asked for them. The sailors call this militant the "preacher," but he just laughs at them, jokes good-humoredly with them, gets them to attend Mass, even got a crowd of them to go to Mass and Communion every day~ for a week before Mother's Day. He is now working on the problem of "leaves." Many of tl-;e young boys go out tothe tough districts of nearby cities and come back with souls badly stained. He is trying to get a team of older fellows quietly to plan leaves and week-ends and herd ~mall groups of youngsters around to 325 YOUREE WATSON decent e.ntertainment. T~is means plotti~g~ getting tickets, spending much time that he might employ for himself in legitimate recreation. Yet his apostolic ,~pirit and his sense of responsibility drive him on to new battles for Christ. _ ~ There ha~ existed for centuries an all too popular mis-conception that only priests and religious are supposed to" be saints, that theirs alone is the business of sa3ring souls. This false notion has been the cause of truly calamitous losses in the realm of grace. Theologians have often dem-onstrated the falsity of this ancient, Satan-born lie; our young militants are even more effectively disproving it by the Christ-like beauty of their deeds. So enthusiastic are these Catholic Actionists, so zealous in their apostolate, so ardent in their desire to Serve (the movement has been called "charity on the march"), so strong in their conviction of the social lessons of the doc-trine of the Mystical Body, that the story of their efforts and victories--may it some day be written in fullmreminds us not a little of the things we read about the first Christians in the Acts of the Apostles. If we were to try to sum up their spirit in a word or tWO, we should say it is a spirit, of Christian conquest; for our new techniqu~ has truly revealed to us many a secret in the art of training leaders for the arrfiy of Christ. It was doubtless with such glbrious possibilities in mind that Cardinal Lepicier, Prefect of the Sacred Congregation ofReligious, some years back called "the knowledge of Catholic Action henceforth indispensable to all who are engaged in the education of Christian youth." 326 . Devotion t:he I-Ioly Name 0t: ,Jesus Gerald Ellard, S.J. #/~ .SPECIFIC devotion to the Holy Name of Jesus is a legacy to us ~--~ from the Middle Ages. A zealous son of St. Francis has recently. summarized the history of the devotion in a doctoral disserta-tion, presented at St. Anthony's Pontifical "Athenaeum" in Rome, and no.w published in this countr~y.1 Its style is lively, not to say, sprightly; its factual data, well-substantiated; its inner story, very intei:esting. If the roots of the devotion are traced to some classic patristic'phs-sages, which were quoted by medieval v)riters with all manner of ascription, still it is in the written records of the twelfth century that the devotion is found to have taken on'its characteristic notes and forms. St. Anselm of Canterbury (d. 1109), St. Bernard (d~ 1153), and his great Cistercian contemporary, St. A~Ired of Rievaulx, Eng-land, (d. 1167), were among the foremost prom0ters'of the devo-tion at that time, 'as; in the subsequent century, was the author of the desu dulcis mernoria. Under Pope Innocent III (1198-1216) .a Mass in honor of the Holy Name was first approved. St. Francis of Assisi _(d. 1226) bequeathed to his order a special reverence for;the written Name of Jesus. Under the presidency of St. Bonaventure, the Coun-cil of Lyons (1274) decreed that all should bow. the head on hearing o? pronouncing the Name of Jesus. In the fourteenth, and early fifteenth c~nturies, most particularly in northern Italy, this devotion was giving its prestige to multiple associations, confraternities, and even institutes of religious. Thus in 1338, tb~ C~mpagnia del GesC~, a group of flagellants.at the Santa Croce Church in Florence, claiming a long corporate existence, was .given by ~xtension the privileges of the Friars Minor (pp. 122-3). More .famous" were the Jesuati, and their female counterpart, the Jesuatesses, respectively a nUrsing brotherhood and sisterhood founded in 1354 at Siena by Blessed John Columbini and his cousin, .Blessed Catherine Columbini. The men's organization had existence as a religious institute for three full centuries, the women's for more than five hundred years. ~History of the Det~elopment of Deootion to the Holy Name. By Peter R. Biasi-otto, O.F.M. Pp. xii q- 188. St. Bonaventure, New York, 1943. $1.50. Page numbers cited in the present article refer to this book. 3217 GERALD ELLARD Of course'the greatest popularizer of devotion to the Hbly Name was the Sienese Franciscan, St. Bernardine (d. 1444), by means of his celebrated painted monogram. St. Bernardine founded in Siena in1425 what he called the "'sotietas benedicti nominis Yhesus," (p, 123). .o An interesting linking of Franciscan, Domini~can and Jesuit for-tunes is seen in the circumstance that the oldest Holy Name Society in Rome was St. Bernardine's foundation in 1427 in a small church that then occupied part of the site of the prese.nt Church of the ¯ Gesi~ (pp. 95, 6). The author advances the suggestion that St. Ignatius of Loyola derived his devotion to the Holy Name in part from the then current legendary account of such a devotion on the part of his-patron, St. Ignatius of Antioch. According to the legend, the heart of St. Ignatius of Antioch was cut open after his martyrdom, and there in letters of~gold wasfound the'Name of Jesus. The suggestion does not lack probability, since it is well known that the founder of the ¯ Society of Jesus was at baptism given the Christian name of Inigo, and that he deliberately took the name of Ignatius after his conver- 'sion. The legend concerning St. Ignatius of Antioch is found in the Legenda Aurea, read by the wounded knight of Pampeluna during the period of convalescence that was climaxed by his conversion. St. Be~nardine had much to suffer, chihfly at the hands 0f reli-gi09. s of other institutes, before the devotion he was preaching had overcome all opposition. The dissertation recounts the story, but there-is no need of entering upon it heie. ;i'hestory of the growth of'the devotion is broken off at the .z.enith-pdint, th~ account of the great Battle of Belgrade, 3uly 21-22, 1456, Mien, inspired and led by St. John Capistran, under the sole rallying cry of Iesu, the attacking Christians were victorious over vastly.superior forces of Islam. Among the interesting links with the present age, mentioned at the end of the dissertation, are that the Litany of the Holy Name, suppressed together with nearly all litanies in 1602, was restored to the Universal ~hurch by Pope" Leo XlII in 1886, and that a peti-tion was handed in at the Vatican Couficil for the addition of a Preface of the Holy Name to the Missal. Dodsn't Cardioal New-man tell'us, too, of his own boyhood institution of a prayer-union to be known as the Society of Jesus? 328 , A Summer School. in t:he Spirit:ual/it:e1 Patrick M. Regan, S.J. ACOURSE in the spiritual life is something comparatively new in summer school curricula. Let it be noted at the o.utset that it is not a course in philosophy, a summary treatment of questions in special ethics. Nor is it a course in dogmatic theology ada, pted to the needs and talents of religious. Nor is it, as some insist on calling it, "Religion," a course closely.related to dogma. Neither is it so par-tict~ larized or restricted as a series of lectures on mental.prayer, for example. Rather the spiritual life course pertains to ascetical the-ology, since it has for its purpose the explanation of some aspects at least of the life of perfection religious follow accc~rding to their institute. The particular course in the spiritual life which is. the subject of this article was giyen at Webster College in Webster Groves, Mis-souri, during the past summer. There were some two hundred and fifty Sisters in attendance at the"course, mo~t of them Sisters of Loretto; besides these there were also Sisters of Mercy, Ursulines, Daugh.ters of the Cross, Sisters of Notre Dame de Namur and Bene-dictines. Textbook The choice of a textbook is as difficult as it is important. One instinctively thinks of The Spiritual Life by Tanquerey; as a matter of fact this text has frequentl3i been used in similar courses. It labors under the difficulty of being too encyclopedic for a six weeks' course. Yet there are not many other works of ascetical theology written in English. One must avoid the mere devotional, since the object of- the course is to teach underlying principles of the life of perfection. Ultimately we selected Dora Aelred Graham's book, The Looe God. The particular advantage of this work is that it treats the essential element of the spiritual life, the love of God, under various 1During the summer the Sisters of Loretto provided courses in the spiritual life i~ a number of'their larger houses, thus making it possible for practically all their Sisters to attend such a course. Father Regan was one of the many priests conducting the courses. We asked him to give us his impression of his course. The response is contained in the present article.--ED. 329 > PATRICK M.'REG~N" aspects; conversely it gives a conspectus of the spiritual life under its most fundamental aspect. In the words of the author: ". :. we have chosen to discuss the love of God in the light of Thomisfic principles rather than make miscellaneous selections from authorities who, though possessing greater emotional appeal, .are not so fundamentally satisfactory" (p. xii). Furthermore there is the added advan~tage that the spiritual life i~ thus unified, all its parts tied together'by the pre.- dominant idea of the love of God. It was a revelation and inspiration to those who followed the course to consider the way of God as it is treated in thefirst section of the text, "The Nature of the Love of God." The reason for thi~ new enlightenment is significantly brought out in thd very chapter he.adings: "The One Who is Loved; . The One who Loves;" "The Love Itself." Most of the matter treated in these chapters is ordinarily .taken for granted or merely all'uded to in the-fraining of religious; but a study of these c~apters will convince one that the spiritual life suffers greatly from passing over such fundamentals. In thesecohd section of the book, "The Conditions of this Love;" the necessity of growing in knowledge of God takes on new signifi-cance when considered as a condition for growing in the love of Him. Likewise, "Drawing near to God" and "Unworldliness" (two remaining chapters), as conditions of growth in tl~is love of God, appear under a new and attractive explanation. The third section. of Dom Grabam's .book, "The Expression of this. Love," treats: "Prayer," "Self-abnega.tion," and "Action." Our six weeks' c6urse "concluded with the study of prayer as the expr.ession of 19ve. This was an excellent stopping place, as it completed the re-organization, as it were, of the copious life of prayer of the religious under that arresting aspect often heglected: the expression of the love of God. , That each member of the class might have an available record of the ~ourse, a summary of the class lectures was made and issued in the form of mimeographed notes. Not quite so satisfactory as the book itself, these had the advantage of being, considerably less expensive. Each Sister had her own individual set of the notes, which she was free to annotate during the lectures; furthermore they were hers at the end of the course,.a handy reference for future study and meditation. The Lecture As there was a double lecture period, there was danger that the 330 SUMMER SCHOOL IN THE SPIRITUAL LIFE course would become dull and tiresome, especially on the hot July days in St. Louis. Moreover, a spiritual life course can easily deteri-orate into a monotonous repetition'of pious platitudes which have been offered the auditors from the early days of their religious life in retreats, exhortations, instructions, rules find books of devotion. The course should be aimed at the enlightenment of the intellect, and very interesting indeed will be reactions of the listeners as theji realize more deeply the what, the how, and the why of the practices of reli-gion._ The lecturer must be prepared tO exhaust all the skill of peda-gogy be may possess to make the course interesting and enlightening. The blackboard with its diagrams.must really slaveto make sublime and abstract thoughts a bit less difficult for the mind to grasp. Count-less examples, as original .as possible so that they' may make a deep impress on the memory, must illustrate the matter at every step. Any-one. who reads a page or two of Dom Graham's book will p~rceive at once he has not steered clear of deep philosophy and theology. But that is precisely what the Sisters want and need, though it must be adapted to their capacity. Lest the matter overawe, insist with the auth6r: "The philosophy of the Church is not an esoteric doctrine; it'is nothing more formidable than common sense and requir.es for its understanding only patience and mental simplicity. Indeed, experi-ence shows that scholarship and imaginative brilliance can often be obstacles rather than aids to anything deeper than a verbal appreciation of the pbilosophia perennis. Here, as in another context,, the things hidden from the wise and prudent are revealed to babes." (p. 5) Variety was also introduced into the class by the use of the "question box," the numerous contributions to which were read and answered at the end of the first period each day. This was found to be the most feasible way of maintaining contact with the audience. It afforded the opportunity of wording questions-carefully and cir-cumvented the fear of speaking out before a large group. Still, many chose oral questions also. Another bit of variety was achieved by electing one of the Sisters as "Mistress of Novices" and referrihg practicaI cases to her. This opened the way to off-the-record discussion which was also helpful. Semi-Retreat But a spiritual life course, to attain its ideal, cannot be merely a series of classroom lectures. AsDom Graham notes on the title page of his book, citing St. John of the Cross: "At eventide they will 331 PATRIGK M. REGAN examine thee in love--." L6ve, as well,as knowledge, should grow in such a course. The soul should reap its harvest,, the spiritual life should be improved, the lessons of the classroom should be reduced to p~actice. And the director of the course should help individual souls in their personal efforts to reduce the principles to practice. Each day, therefore, an hour was set aside for confessions and another hour for individual private conferences. The eager response to these oppor-tunities was clear'enough proof of their great utility. The final exercise of each day was the giving of Points for .the meditation of "the following morning; this afforded the director another oppor-tunity tO bring theoretical teaching down to the plane of practice. The Sisters appreciated this semi-retreat atmosphere. It was somewhat the realization of a dream that has come to many of us in time of retreat: if only we could have a get-together to discuss some of the excellent spiritual matter offered in the various retreat confer-. ences, surely great profit would accrue to our souls. The Sisters realized this to the full. The dinner and supper tables buzzed with di~cussionof the spiritual life, while the conversations at recreation neversuffered from that mid-summer ennui that so often afflicts them. Ai one put it: "We really battled it out and "for once knew what we were talking about"; and another: "Whycan't we have such spirit-ual conversationsMl the year round?" Fruits Only God; of course, can judge the fruits of such a course. But all the indications are that this forward-looking policy of the Sisters of Loretto will pay spiritual dividends fdr years to come. Such enthusiastic participation in the course, such earnest application, such deep interest in spiritual theory and practice must fructify. Not only will each individual gain but the order also will gain by having its whole spiritual tone deepened and made more substantial. While it is true that new knowledge does not necessarily lead to new love and better service, still among religious of high ideals and purposes it can hardly fail to accomplish that result. Thus the certitude we have that we grew in knowledge of God in our summer school of the spiritual life is a trustworthy guarantee that we also grew in love. 332 ommun ca ons [EDITORS' NOTE: The following letters are the first responses to the Editorial in the July number (p. 217). Other communications on Vocation will be welcomed and will be printed ano.nymously unless the writers explicitly request that their names be given. Address communications to: The Editors of Review for Religious, St. Mary's College, St. Marys, Kansas. The Editors assume no responsibility for the opinions expressed in the com-munications. Judge thegn on their own merits.] Reverend Fathers: I have found on more than one occasion that ~i hopeful candidate for the religious life will seek advice from several persons at the same time. Such a one is inclined to choose the advice more to her liking, though it may not be more to her advantage. I have in mind a girl who had been in the convent. After a few interviews itwas perfectly clear that she had no vocation. But another priest, quite truly not at all familiar with the religious life, advised her to try again. She tried and lasted less than six months. Today she is quite.a nervous wreck and resentful of those who did not "keep her" in religion., Another girl, having made' tw6 attempts at the religious life seeks counsel from a nun and from me. The nun insists that she should try again--though this nun was not of either community which she had tried--and is in opposition to me who advi~e that she sh6uld not try a third time. A former mistress oi~ novices to this girl has assured me that she.had no vocation--a desire but not the gift of vocation--and it is next to impossible to persuade xhis girl that she should seek to settle herself in some position in the world. So Iwould make a point that there should be no more than one who is to guide and direct a vocation. The conflict of advice is almost certain to result in disaster for the advised. Another point on which I should like to see you take a stand is that seco~d. 'and "third attempts, generally are bound to be futile attempts. I do not mean to say that occasionally a girl or a young man may not have made a wrong choice in the first place. But this should be carefully tried and tested before he or she will be ehc0uraged to make a second attempt in a second community. Nor do I mean to say that, where sickness has required that one leave a community, one .might not be readmitted to the community of the first choice; I do not mean to say that when family needs may have forced a departure from 333 COMMUNICATIONS reiigiou~ life such a one cannot be.taken back into the community that had been "home" the first time. But from my experience, and it has been over some twelve or thirteen years, and with ,a couple of scores of those about whom I speak, I don't hestitate to say that if once tried it should not be tried again,, especially if the community .of the first choice would not read-mit the candidate. A community that. makes a specialty of receiying subjects who have belonged to other communitiesis apt to become a home of malcontents. If commfinities--and all of them are in need of subj.ects--could be brought to realize that quality not quantity makes for the best community life and religious spirit, as well as for the accomplishment of. great things for God's .lasting glory, there would be fewer defections from the ranks of religious life and there would be a fuller accomplishment of the ends for which each com-munity was established. Reverend Fathers: , May I suggest, in the matter of irocations, that the observance of the following three-point program thrqughoht the land would lead to a pronounced increase in vocations. To plunge at once in roedias res: pastors can foster vocations to " the priesthood and the religious life'by carrying out the follow, ing program in their respective parishes: 1. Once' a year let them preach one sermon on the priesthood and vocation thereto, and once a year one sermon on the religious life (religious priests, Brothers, and Sisters) and vocation thereto. 2. Once a yearlet them call in "a strange priest," as the expres-sion has it, to give one address to the school children on vocation, on a school day and to give one sermon, at all the Sunday Masses, to all the people on the same .subject. 3. In connection with the above-mentioned sermorls and addresses, as a most effective follow-up, let the pastor see to it that appropriate reading matter on the subject of vocation is placed into the hands of every boy and girl in the parish who is able to read, through whom it will also reach the whole family at home. By following ~his three point program, universal interest will be aroused in the matter of. vocations to the priesthood and the religious life. ', Interest having thus been created in vocations, doubts will also 334. " COMMUNICATIONS arise in the minds of many~ questions will b~ asked. The soil will be tilled and ready for the sowing .of seed that may sooner or later germinate in vocations to the priesthood and the religious life. Reverend Fathers: We religious have to be ready to reply, to youth's questions about vocation with answers, that are honest, straightforward, and hu,mbly sincere. But are we truly prepared? First of all, let each ask him or he'self: "Am I myself thoroughly convinced of the greatness, the beauty, the enduring charm and richness of my own vocation?" A disgruntled, popularity-seeking religious doesn't know Christ with ¯ that dey6ted familiarity which makes him yearn to increase the circle of our Lord's close friends. Comradeship always t~lls on. character. When the major objective of life is SELF, there is no room for Jesus and His interests. The true religious is like a pane of plate glass, so crystal-free of selfishness that the Christ in him or her is easily discerned in the Words, motives, .actions, and .smile of everyday life. That warm smile ~--tiny and simple as it may seem--is a priceless boon to the boy or girl who comes seeking a private interview. Frequently young people come with, "I know you are very busy, but do you think you can spare the time to answer a question or two for me? I know you can do it in a minute." Just such a request is our golden oppo.rtunity. That query is" the verbal expression of an interior prompting of the Holy Spirit. Of this we may be certain, for the Prince of Darkness never urges the solu-tion of. doubts by. God's chosen servants. Suppose you were vouch-safed a glimpse into the future and there you saw this young woman or young man.as a Mother. General or some outstanding member of the hier.archy, a zealous missionary, an inspiring Brother or nun. ¯ You would be glad to know that you had been the trusted confidante of a one-time adolescent and perhaps awkward youth, would you not? Cheerfulness, whole-souled sympathetic unddrstanding, interest in all ~hat concerns the youthful caller--these are the keys to the heart which will some day carry on after God has called us to rest in the garden which might well bear the slogan of a Trappist monastery: "Pax Intrantibus." Calmly we may face that long sleep if we have done our pa~t in aiding young folk to find themselves. 335 ¯ Book Reviews THE MASS PRESENTED TO NON-CATHOLIC;S. By the Reverend John P. McGulre. Pp. 80. The Bruce Publishing C;ompony, Milwapkee, 194~3." $ 1.00. O~ all the elements of Catholic worship, the Mass is, perhaps, both the most widely known and unknown to non-Catholics. They know of the Mass througl~ newspaper notations in Sunday Church sections, or from placards at Church doors, or by casual inquiry of Catholics, But it is generally unknown to them in its detail and its world-wide, time-wide, significance. Hence it was a we11-directed zeal that urged Father McGuire, by this brief booklet, "to introduce the average non-Catholic reader to the study of the official act of wbrship of the Catholic Church--the Mass." The n6tion and. 'necessity of sacrifice is treated succinctly. A ¯ detailed explanation of the Mass-liturgy includes the full text of the Ma~s pr.ayers. Twelve pictures of key actions help the exp.lanation. The Mass Pres'ented to Non-Catholics is not controversial but simply explanatory. Hence it is equal also to the p~rpose of introducing Catholics to a better understanding of the focal fact of their faiths-the Mass.--R. E. SOUTHARD, A HANDY GUIDE FOR WRITERS. By fhe Reverend Newfon Thompson, S.T.D. Pp. 248. B. Herder Book Co., St. Louis, 1943. $2.00. ¯ This small book aims to provide in convenient form an answer to most of an author's perplexities. It distinguishes the most fre~ ~quently confused synonyms, gives adequate rules for correct punc-tuation, capitalization, and hyphenation, offers detailed instructions for the compilation of an alphabetica.l index and for proofreading, Under the entry "Manuscript" the author makes a number of common-sense suggestions about the preparation "of a manusdript. Under "Spelling".he lists more than twelve pages of words that authors often misspell in their manuscripts. Under "Translation" he offers twelve pages of suggestions to translators, "largely the fruit o~ my limited experience." Although A Handg Guide for. Writers contains little that.is new, it should prove to be a ready and reliable reference work for busy authors and editors.--H. MCAULIFFE, 336 BOOK REVIEWS. AN OUTLINE HISTORY OF THE CHURCH BY CENTURIES. By the Reverend Joseph McSorley. Pp. xxlx + J084. B. Herder Book Co., St. Louls, 1943. $7.50. To say that most Catholics, even educated ones, know practically nothing of the history of their Church is to state a regrettable fact. If this situation persists in the future it xvill not be the fault of Father McSorley. This zealous, scholarly Paulist Father has given us a remarkable volume which stands head and shoulders above any simi-lar work obtainable today. To tell the many-faceted story of the Church's first two thousand years in one thousand pages would seem an impossible feat. Yet in that limited space Father McSorley has produced an incredibly full story. In a clear, direct and interesting style the author relates, century by century, the Church's trials and triumphs setting them against their particular political backgrounds. Espedally stressed are the Papacy; Catholic Life in doctrihe, disci-pline, and practice (Official Teaching, Councils, .Art, Education, Writers, Saints); Opposition (Persecution, Heresy, Schism, Other Religions) ; and'the Missions. Over a hundred pages are devoted to the Church in the United States'. primarily a textbook, the book contains many valuable peda-gogical features. These include a preview and summary of each chapter, time charts, maps, bibliographies, and a full, carefully pre-pared index. But the Outline is more than a mere textbook. It contains genuine appeal for the general'~eading public. No teacher.of any field of history can afford to ignore it. No Catholic library can omit it from its shelves. No Catholic who wishes to be well-informed should miss Father McSorley's superb contribution. It is an ideal gift for priests, religious, or laity.--P. T. DERRIG, S.J. THE ONE GOD. By the Reverend Reglnald Garrigou-LaGrange, O.P. Translated by Dom. Bede Rose, O.S.B., S.T.D. Pp. viii -I- 7~16. B. Herder Book Co., St. Louis, 1943. $6.00. This volume is a translation of Father Garrigou-LaGrange's Latin commentary on the first twenty-six questions of the Summa Theologica. Students who have perused previous works of the An~lelico professor will be familiar with his general technique and outlook. In this work, the' author has broken down the structure of St. Thomas' article-form into the common "state of the question," 337 BOOK REVIEWS "objection," "doubts," "argument" sequence. Positive material Of thecommentary i~ drawn from Thomistic commentators, both old and new. Scotists, Suarezians, together wi~h the usual modern adversaries, flee to the same slit-trench before the block-busting of the reverend author. This line-up, too, will be familiar to old readers. A preface of thirty-0dd pages on the general character of the Summa~ the basis of St. Thomas' teaching, and theological method iS excellent. The translator has from time tO time appended foot-notes which should do much to aid the none-too-skilled reader. Despite "the hopes which prompted the translation of this opus, it is our opinion that only the clergy or the almost-professional lay-man will find the going tolerable. Ordinary readers will not attempt it. The style, though fairly clear, is often burdened by a compli-cated method of presentation. For the professional student of sacred science and the stout-hearted clergyman this-book will make valuable reading. Patience will be required, besides the will to overlook the bite in many of the author's remark's, born of over-preoccupation With disputes among the schools.--T. C. DONOHUE, S.J. HANDBOOK OF MEDICAL ETHICS. By the Reverend S. A. La Rochelle, O.M.I., and the Reverend C. T. Fink, M. D., C. M. Translated from the Fourth French edition by M. E. Poupore, with the collaboration of the Reverend A. Carter and Doctor R. M. H. Power. Pp. 363. The New-man Book Shop, Westminster, Maryland, 1943. $1.75. The handbook is intended for nurses, physicians, and priests. In format it resembles a small pocket dictionary. It covers the general ethical principles pertaining to conscience and human conduct, a very large number of ethico-medical problems, a number of practical prin-cip. les relative to the Sacraments, and some principles of charity and justice that have special reference to the medical profession. In two appendices it gives the Moral Code for Catholic Hospitals and a num-ber of prayers used by ~he Church on the occasion of ministering to the sick and the dying. A bibliography (mostly French) is included. The book is certainly valuable by reason of the number of sub-jects of which it treats. Yet in many places it seems to lack one qual-ity that seems to me essential to a good ethics book--clarity. Perhaps the real fault lies in the translation.--G. KELLY, S.J. 338 Questions and Answers m32~ What is the exact meaning of the word "constifufions" in the Code? (E.g. canon SOS: "the higher superiors shall be temporary, unless the con-sfifutions determine otherwise." And canon SI6, § 4: "if the consflfu- ¯ lions are silent on ÷he manner of electing the bursars, they shall be elected by the higher superior with the con'sent of his council.") Does the term include the enactments of a general chapter? For all practical purposes the term "constitutions" signifies the collection of laws which govern a religious institute and have been approved by the Holy See, in the case of a pontific~il institute, or b~ the local Ordinar]r, in the case of a diocesan institute. Hence theterm does not include the enactments of a genera! chapter. 33 May a religious superloress bless her subjects? ' A religious superioress may bless her subjects just as a parent~ may bless a child, that is, call down God's blessing upon them. "~his is a private blessing since it is not given in the name of the Church by an authorized minister of the Church. In some of the older orders the rule. prescribes that subjects ask the blessing of their superiors before leaving the house and upon returning. A superioress should not demand that her subjects ask for her blessing, unless the rule or the constitutions require them to do so on certain occasions. 34 We have been told that the Second Council of Baltimore permlfs pub-lic benediction with the Blessed Sacrament in all churches as well as in chapels of religious on Sundays and holidays of obliga÷[on, on feasts of the first and second class, twice a week during Lent, every day during a mis-sion, and during the oc%ve of Corpus Christi twice a day, at Mass and Vespers. May pastors and religious avail themselves of this legislation? While it is true that the Second Council of Baltimore in decree N. 375 legislated for the solemn exposition and benediction of the Blessed Sacrament as stated above, it is difficult to understand how pastors and religious may follow this legislation today. Canon. 1274 339 QUESTIONS AND ANSWERS of the Code of Canon Law regulates exposition and benediction of the Blessed Sacrament as follows: "In churches and oratories in which the Blessed Eucharist is reserved with permission, private exposition with the ciborium may be had for any just cause without the permission of the Ordinary; public exposition with the monstrance may be had in all churches on' the feast of Corpus Christi and during the octave, both during Holy Mass and Vespers. At other times a just and grave, particularly pub-lic, cause and the permission of the Ordinary are required even in churches belonging to exempt religious." Canon 6, 1 ? of the Code tells us that all laws, whether general or particular, which are opposed to the prescriptions of the Code are abrogated, unless express mention is made providing otherwise in favor of particular laws. Number 375 of the decrees of the Second Plenary Council is a particular law, and differs from canon 1274, which contains no special mention of particular laws. Hence it seems that the Baltimore law is abrogated by canon 1274. This is also the opinion of Father 3ohn D. M. Barrett, S.S., who has made a thor-ough comparative study of the Councils of Baltimore and the Code of Canon Law.1 If a religious is granted a dlspensatlon~and changes his mind about leavin9 and his congregation is willing to keep him, what steps must be fak~n~in order ~hat he may rema,n in religion? Provided ¯that the rel!gious has not actually accepted the dispen. sation, no steps need be taken in order th~at he may.remain in religion, sin'ce the dispensation is effective only when accepted by the person who requested it. The Sacred Congregation of Religious, in a reply. dated August 1, 1922, stated that a religious who has obtained an indult-of secularization or a dispensation from simple vows can refuse to accept the indult or the dispensation when he receives notice of it from the local superior, provided superiors have not grave reasons to the contrary, in which case they should refer the matter to the Sacred Congregation. On the other hand, the moment the religious who has requested a dispensation from his vows receives the same and freely accepts it XBarrett: A Comparative Studg of the Councils of Baltimore and the Code of Canon Law, Washington, D. C., 1932, p. 153. 340 QUESTIONS AND ANSWERS h~ ceases to be a member of the institute, and a dispensation must be obtained from the Holy See to receive him again. N36--- Regarding the testimonial letters required by canon 544, § 2; which is the diocese of origin for a convert: the place where he was born, or the place where he was baptized? Must the testimonial letters be obtained from other dioceses in which he lived for more than a year previous to his conversion? Canon 90 states explicitly that the place of origin, euen/:or a con-uert, is the place in which the father had his domicile or quasi-domicile at the time the child was born. Since canon 544 makes no; exception for a convert, testimonial letters must be obtained likewise from other dioceses in which he lived for more than a year previous to his conversion. No commentator dn this canon, as far as we know, makes an exception in favor of a convert. Our Constitutions read: "Besides fasting and abstaining on the days prescribed by the Church, the Sisters abstain from flesh meat on Wednes-days and Saturdays." Does this impose a double obligation of observing Hne precept of fast and abstinence: namely,,becau~e it is a law of the ~ Church and also because,it" is a part of +he Constitutions? ~ Is it permissible for a superior to grant a dispensation from the rule of abstaining on Wednesdays and Saturdays over a ralher long peri?d of time, say, three months of every year? The purpose of the Constitutions is to impose abstinence on Wednesdays and Saturdays. The days of. fast and abstinence ¯ according to the Law of the Church are mentioned only in passing. ' Hence on Fri.days of the year, the religious in question have only one obligation to abstain, namely, tha't imposed by the gei~eral law of the ~ Church; and on all fast days they have but one obligatibn to fast. However, if a day of abstinence 'prescribed by theChurch happens to fall on Wednesday or Saturday (for instance, the Ember Days), the religious are then under a two-fold obligat~off to observe it. ~The powers of a superior to dispense from the rule :should be defined by the Constitutions. Superiors who are granted the power of dispensing from the Wednesday and Saturday abstinence could remove the obligation imposed by the rule, but if these h@pened to 341 QUESTIONS ~ ANSWERS be also days of abstinence according to the law of the Church, the dispensation from the rule would be of no avail unless the subject were also excused or.di.spensed from this latter obligation. The Code gives superiors of clerical exempt orders the power of dispensing from "the laws of fast and abstinence. Other clerical superiors may ,have special po~ers by delegation. Lay superiors are never given this power. m38u Does a.ssistlncj at Holy Mass from a side. room or back sacristy of a church or from a hallway outside a chapel satisfy the obligation of hearing Mass on Sundays and Holy Day~ of obligation? ~ The ordinary.rule for determining presence at a Mass of. obliga-tion is this: one must be in a place in which he can be reasonably con-sidered as a part 6f the congregation, if. there is a congregation, or at least as United with the priest, if there is no ~ongregation.In practical ¯ terms we say that anyone who is within the .body of a church in which Mass is being celebrated can satisfy his obligation; regarding other places, the obligation can still be fulfilled if the distance sepa-rating the person from the. priest or, congregati6n is not great and if the progress of the Mass can be followed by s6me sensible means. There. appears t6 be no difficulty about the places referred' to in the "question. m39m IS it necessary that one have in mind a specific aspiration to which a plenary indulgence is attached, when making the prescribed visit to a church, or when reciting prescribed prayers for the intentions of the Holy Father, or will a general intentidn to gain these indulgences suffice? No, it is not necessary to have in mind a specific aspiration to which an indulgence is attached when making the prescribed visit to a church, or when reciting prayers prescribed for the intentions of the Holy Father. A general intention ~o gain all indulgences, suffices, provided the good works enjoined are. performed. If one wishes to gain an indulgence for the souls in purgatory, a special intention is required, since, under normal conditions; one gains all indulgences for oneself. One may, of course, make a general intention to gain all indulgences possible for the souls in purgatory. Such an intention will prevail until it is revoked. 342 June 29, Iq43: His Holiness, PoPe Pius XII, issued an Encyclical. Letter, M~stici Corporis (of the Mystical Body), which contains an extensive .theolo~gical study of-the Church as the Mystical Body of Christ. Though the complete text of the Enc3~ lical is not available at this time, a g.ene~al summary of its contents was sent out from Vatican City on July 3, from which the following points are culled. The first part of the Encyclical explains why the Church is the Mystical Body of Christ: 1) Cl~rist became the Founder of the Church when He invested the Apostles with supernatural poweis after having called them to their high office and instructed them regarding the propagation of the Church throughout the world. 2) Christ is the Head of the Church: primarily in virtue of His supreme dignity and pr~-eminence; also because, while exercising. His power invisi.~bly and

Issue 17.5 of the Review for Religious, 1958. ; A. M. D. G. Review Reli¢ious SEPTEMBER 15, 1958 St:. Th6r~se of t:he Holy Face . . , Barnabas Mary Ahern The Neurotic Religious . . . Richard P. Vaughan The General Chapl:er . Jd.seph F. Gallen Practical Menl:al Prayer? . Edward blagemann Book Reviews Questi.ons and Answers Roman Documents about: The Peace of Christ The Use ot: Latin Moral Problems in Psychology VOLUME 17 NUMBER 5 REVIEW FOR RELIGIOUS VO~.UME 17 SEPTEMBER, 1958 Nv~s~z 5 CONTENTS ST. TH~R~SE OF THE HOLY FACE-- Barnabas Mary Ahem, C,P . 257 SOME BOOKS RECEIVED . 270 THE NEUROTIC RELIGIOUS--Richard P. Vaughan, S.J .2.7.1 THE GENERAL CHAPTERmJoseph F. Gallen, S.J .2.7.9 SURVEY OF ROMAN DOCUMENTS--R. F. Smith, S.J .290 OUR CONTRIBUTORS .300 HOW SHOULD MENTAL PRAYER BE PRACTICAL?E Edward Hagemann, S.J . 301 BOOK REVIEWS AND ANNOUNCEMENTS: Editor: Bernard A. Hausmarm, S.J. West Baden College West Baden Springs, Indiana . 307 QUESTIONS AND ANSWERS: 30. Secular Institutes Assisting Religious . 317 31. Avoiding Responsibilities of Common Life .318 32. Spirituality Founded on the Will of God .319 33. Higher Superiors Who Do Not Understand American Conditions . 320 34. Sisters Studying Privately . 320 REVIEW FOR RELIGIOUS, September, 1958, Vol. 17, No. 5. 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 ~ear; 50 cents a copy. Printed in U.S.A. Please se~d all renewals and new subscriptions to: Review for Religious, 3115 South Grand Boulevard. St. louis 18. Missouri. Th r6se ot: t:he I-Ioly Face Barnabas Mary Ahern, C.P. AsK ANYONE khe convent name of the Little Flower, The ~answer will always be--Sister'Th~rb'se'of the" Child Jesus. Somd perhaps wiil kno~v that she"bore another title, that h'~r full namd Was Sistdl Th~r~e of 'the Child Jesus ani~ of the Holy FacE. 'But people prefer the short form of .her name~ riot 0nly because' ik is easier to Write, but als6 because it breatkies "the ~vhole spirit of her life. To the world at large she will 'alw'a~,s! be the ""little" saint of the" divine Child, who became holy by imitating His simplicity and lowliness. It is surprising, then, to read the words of Mother Agnes of Jesus, the older sister and "little mother" of Th~r~se, who knew her better than an~,one 'else. In~' 'the process of~ beatifica-tion she stated clearly: "The Servant of God felt especially drawn to devotion to 'the Holy Face. Her devotion to the Child Jesus, tender as it was, is"not to "be compared with" the devotion she felt for the Hol~ Face." This does not mean that the popular notion of the Little Flower's love" for' the divine Child is unfounded or that men have exaggerated the childlike simplicity of her way of holiness. But it is a reminder that to ~appreciate the full strength, of her holiness we. must remember that she was also Th~k~se of the Holy Face. She" did not always bear~ this title~ On first entering Carmel in April, 1888, she Was happy to reci~ive the name, Th~r~e of the Child Jesus; for it expressed "the great 10re of her young heart.' Up to that time the. "mysteries of the divine infancy had been both the'. inspiration and the model of her spiritual striving. But once in Carmel, Th~r~se often heard her sister, Agnes of Jesus, speak fervenyly of lov~ for the Holy Face, a devotion 257 BARNABAS MARY AHERN Review for Religiou~ that every French Carmel cherished because of a tradition that, in 1845, Sister Saint-Pierre of the Carmel in Tours had received several striking revelations on the meaning and power of this devotion. Our Lord asked for new Veronicas to com-fort Him by reparation for the sins of blasphemy and the sins against faith that had covered His countenance with pain and filth during the hours of the Passion. His words were poig-nant: "I seek Veronicas to wip~ my divine Face and to honor this Holy Face which has so few adorers!''1 At the same time He promised Sister Saint-Pierre that, by means of this devotion, she would work wonders: "Just as the King's image is a talisman through which anything may be purchased in his kingdom, so through My adorable Face--that priceless coin of My humanity --you will obtain all you desire.''~ Mother Genevieve of St. Teresa, foundress of the Lisieux Carmel, wove this devotion into the .very life of her community; and Agnes of Jesus, a devoted disciple of Mother Genevieve, made it her own in a special, way. Therefore, her words to ThSr~se glowed with a strong, personal devotion and burned an indelible memory. For the young saint often repeated Agnes's teaching in her later writings. Thus Christ's request for "new Veronicas" recurs in her letters, while His promise to regard this devotion as a "priceless coin" inspired one of her most beautiful prayers. But this. unveiling of the Holy Face did much more than present a new object of devotion. It opened away of life and provided a "home" and a "heaven" during, the nine. years she spent in Carmel. "It was at the threshold of her life as a nun that Th~r~se, encouraged by Mother Agnes of Jesus, awoke .1 Abb~ Janvier, l/ie de la $oeur Saint-Pierre, 3 ed. (Oratoire de la Sainte-Face: Tours, 1896), p. 230. 2 Ibid., p. 234. 258 September, 1958 ST. THI~R~SE " to the devotion which rapidl~ took a very individual, very pro-found, orientation in her soul.''3 Even a cursory glance at her convent life gives an instant impression of the preponderant influence of her love for the Holy Face. Within eight months after entering, she was so devoted to it that, at the time of her clothing, January 10, 1889, she asked to add the title, "of the Holy Face," to her previous religious name. This meant that ever after she would strive to be not only a joyful adorer in the stable of Bethlehem, but also a devoted Veronica tenderly ministering to the bruised and bleeding face of the humble Man of Sorrows. This love in-spired many of her poems and most of the prayers which she composed for herself or the novices. She frequently mentioned it in her letters and painted its image on chasubles and memen-tos. A small prayer-card representing the Holy Face always rested on her breviary when she recited Divine Office and on her choir stall when she made mental prayer. During her long illness she kept this picture pinned to the b~d-curtain to strength-en her in suffering. Thus the Holy Face was truly "a radiant sun" illuminating her whole religious life. This orientation took place early in her life at Carmel. In June of 1888, two months after entering, she entrusted her soul to the spiritual direction of a remarkable Jesuit retreat-master, P~re Pichon, only to lose him a short time later when he was transferred to Canada. She describes the occurrence in her autobiography: Hardly had Father Pichon undertaken the care of my soul when his superiors sent him to Canada, and I could not hear from him more than once in the year. It was then the Little Flower which had been trans-planted to the mountain of Carmel turned quickly to the Director of directors and gradually unfolded itself under the shadow of His cross, having for refreshing dew His tears and His blood, and for its radiant sun His adorable Face. 3 Note to L6tter LVI, from ,The Collected Letters of Saint Th~r~se o/ Lisieux, edited by the Abb~ Combes, translated by F. J. Sheed, copyright 1949, Sheed and Ward, Inc., New York, p. 88. All subsequent references to the letters of the Little Flower will be given in the notes as C. L., referring to this definitive English trans-lation. 259 BARNABAS MARY AHERN Review for Religious Until then I had not appreciated the beauties of the Holy Face, and it was you, my little Mother, who unveiled them to me. Just as you had been the first to leave our home for Carmel, so too were you the first to penetrate the mysteries of love hidden in .the Face of our Divine Spouse. Having discovered them you showed them to me--and I under-stood . More than ever did it come to me in what true glory consists. He whose "Kingdom ig rmt of this world" taught me that the only king-dom worth coveting is the grace of being "unknown and esteemed as naught," and the joy that comes of self-contempt. I wished that, like the Face~ of Jesus, mine "should be, as it were, hidden and despised," so that no one on earth should, esteem me: I thirsted to suffer and to be forgotten.4 These words contain the chie~ elements in the life she was to lead for the next nine years. The consecutive series of her letters makes clear that love for the Holy Face became the dominant motif in her spiritual striving. She found inspiration in "the mysteries of love" hidden there and made it her constant aim to seek likeness with Christ crucified through suffering and being forgotten. In a true sense, this devotion became for her one of those great directive graces which shed new light upon the_spiritual way. Ever after Th~r~se walked with eyes fixed on the disfigured beauty of the face of Christ, following the course of His Passion step by step. There was nothing of "conversion" in this new orientation. It took place quickly because she was so well prepared for the way of life which this devotion requires. A glance at her earlier years explains how and why the Holy Face became so soon the "radiant sun" of her years in Carmel. She tells us, "A sermon on the Passion of our Blessed Lord was the first I thoroughly understood, and I was profoundly ~ouched. I was then five and a half." The years that followed abounded in the sharp, personal sufferings of a highly sensitive temperament. But love for Christ only grew stronger through the trials she endured. Therefore, even before entering Carmel, 4 Saint Therese o[ Lisieux, autobiography edited by T. N. Taylor (P. &'Sons: New York, 1926), p. 125. All the quotations throughout the of the article, unless the contrary is specifically indicated, are taken autobiography. 26O j. Kenedy remainder from this September, 1958 ST. TH]gR£SE she was ready for that new light on the Passion of Christ which urged her to tireless teal for souls. She describes this grace in her autobiography: One Sunday, on closing my book at the endof Mass, a picture of the crucifixion slipped partly out, showing one of the Divine. Hands, pierced and bleeding. An indescribable thrill, such as I had never before experienced, passed through me; my heart was torn '~vith grief al the sight of the Precious Blood falling to the ground, with no one caring to treasure it as it fell. At once I resolved to remain, continuously in spirit at the foot of the Cross, that I might receive the divine dew of salvation and pour it forth upon souls. ~ From that day, the cry of iny. dying Savior: "I thirst!" resounded incessantly in my heart, kindling within it new fires of. zeal. To give my Beloved to drink was my constant desire; I was consumed with an insatiable thirst for souls, and I longed at any cost to snatch them from the everlasting flames of hell. Shortly after, she heard of the impenitence of the mur-derer Pranzini. Here was an opportunity to labor in the new field which love for Christ" had opened before her. She pleaded for _the criminal's conversion and by her prayers obtained it. Before execution Pranzini" "seized a crucifix which the prie.st he/d towards him, and kissed our Lord's Sacred Wounds three times!" The e.xl~erience ~onfirmed Th~r~se in her new way of showing love for Christ: ~he writes: After.this answer to prayer, my desire for the salvation of souls increa~sed day by day. I seemed to hear our Lord whispering to me as He did to the Samaritan woman: ';Give me to drink.". It was truly an exchange of love: I poured out the Precious Blood of Jesus upon souls, and that I might quench His thirst, I offered to Jesus these same souls refreshed with the dew of Calvary. But the more I .gave Him to drink, the greater bei:ame the thirst ofmy own poorsoul, and this was indeed my most precious reward. . ,] "/ .~ ¯ ¯ _,~.;The young Therese had also learned how necessary it is to strive for true humdtty tf one ~s to love God perfectly. Prob-ably this conviction came .to her through constant reading of the Imitation of Christ, where the theme recurs, "Love to be unknown and to be accounted "as nothing.''5 Experiences in 5 Cf. Therese s statement: "For a "long time I had sustained my spiritual life on the 'fine flour' contained in the lmitation~o[ C/irist: It was the only book from which I derived any good . I always carried it about with me." 261 BARNABAS I~IARY AHERN Review for Religious her own life confirmed the wisdom of this rule. For by the age of fifteen Th~r~se had learned that man's praise is like "a vapor of smoke," so that later she wrote of ~his period: "I understood the words of the Imitation: 'Be not solicitous for the shadow of a great name,' and I realized that true greatness is not found in a name but in the soul." Thus, even before entering Carmel, Th~r~se already possessed the mature wisdom that unless one constantly seeks the last place he will never'be fully happy. She had learned, too, that suffering must play. an important role in her life. This conclusion flowed directly from her great love of the divine Child, the devotion that sanctified her girl-hood. Writing of the trials she endured during her pilgrimage to Rome in 1887, she says, For some time past I had offered myself to the Child Jesus, to be his little plaything; I told him not to treat me like one of those precious toys which children only look at and dare not touch, but rather as a little ball of no value that could be thrown on the ground, tossed about, pierced, left in a corner, or pressed to His heart, just as it might please Him. In a.word, all I desired was to amuse the Holy Child, to let Him play with me just as He felt inclined. This is the Th~r~se who entered Carmel--Th~r~se of the Child Jesus. Her soul was rich with the strong virtues of love, humility, self-abandon, and zeal. She knew the meaning of the Passion of Christ and knew, too, that love for Him means love for souls. She was ready, then, for the great grace that came to her in the first days of convent life--the unveiling of the Holy Face before the eyes of her soul. She gazed upon it with rapt love, for it was the face of "the Lord whom she cherished with her whole heart. Ever after, she made special thanksgiv-ing for this grace-filled discovery on the feast of the Transfig-uration, when "His face shone as the sun." But it was, above all, the disfigured face of the suffering Christ that formed the special object of her devotion and the dominant inspiration of her life. That is why at the close of her life, looking back on her years in Carmel, she was able to say, "Those words of Isaias, 'There is no beauty in Him, nor comeliness; and His look was, as it were, hidden and despised,' are the basis of my 262 September, :1958 ST. TH~R~SE devotion to the Holy Face,~ or rather, the 'kiasis of my whole spirituality.''° So it was. The disfigured countenance of the suffering Christ diffused a soft glow over her whole life showing her how every incident offered opportunity to renew Veronica's act of love and to deepen her own resemblance to Him. All things worked together to strengthen this new influence. For the first month at Carmel brought Th~r~se special trials that were to last until the end. "From the very outset," she writes, "my path was strewn with thorns rather than with roses." The superioress frequently humiliated her, and others also pro-vided her ample opportunity "to be accounted as nothing." Then, too, though she lived so close to her. two sisters and loved them dearly, she strove for perfect detachment; this led to misunderstanding and frequent sorrow. But these "pin-pricks" were nothing in comparison with the crucial suffering that struck its blow two months after she entered. The aged father who was dearer to her than any other on earth suddenly became a helpless inv.alid partially paralyzed both in mind and body. Cloistered in Carmel, Th~r~se and her two older sisters, Agnes of Jesus and Marie of the Sacred Heart, were unable to help him or even to see him. All care devolved upon Celine, the only sister who still remained at home. This separa-tion from her stricken father and the ceaseless worry it occa-sione. d formed a crushing cross that .lay heavy upon Thbr~se until his death six years later. She had good reason to write, ' "I can truly, say that . . . suffering opened wide her arms to me from the fii:st." It was precisely at the beginning of these trials that her sifter Agnes spoke of the .Holy Face. What she said we do not know; but she must have spoken warmly and competently, for Th~r~se always regarded her as a special apostle of this devotion and declared that, of all her sisters, Agnes was "the first to penetrate the mysteries of love hidden in the Face of our Divine Spouse." o L'EsiOrit de Sainte T/terese de l'Eni~nt .]esus, edited by the Carmel of Lisieux ¯ ('Office Central de Lisieux), p. 131. 263 BARNABAS MARY AHERN Review for Religious As for Th~rhse herself, the Holy Face became her all. She gazed upon it in the. disfigurement of the Passion, when bruises and wounds and filth so hid the beauty of .Christ's coun-tenance that He could hardly ~be recognized just as the Pro-phet had foretold,."There is. no.beauty in. Him, .nor comeli-ness: and we have seen Him, and there was'no sightliness, that we should be desirous of Him: despised and the most abject of. men, a man of sorrows and ~acquainted with infirmity; and his look was as. it were hidden and despised . and .we. have thought Him as it were a leper, and as one struck by. God and afflicted" (Isa. 53:2-4). Yet for Th~r~se this disfigured face was the mirror of the Sacred Heart; its very sufferings were radia.ntly beautiful with the love and tender, mercy ~hat:prompted Christ to accept all. '~'In this we have come o to know His love, that He laid down His life for us" (I Jn. 3:16). Even more the thorn-crowned Holy Face was luminous with the light of divinity3, for its very unsightliness shone with "the: goodness and kindness of God our Savior." Therefore, she fixed her gaze upQn this countenance, because she knew that this poor sufferer, was the very God who loved her infinitely. In her eyes His disfigurement was at once the veil hiding His divinity and the mirror revealing His infinite love. "The' veil hiding His divinity . " This truth meant a great, deal to the young Carmelite. Dafighter of St. John of the Cross,-she knew well his sublime teaching: God is "hidden from the soul, and it ever-beseems the soul, amid ~' all these grandeurs, to consider Him as hidden, and to seek Him as one hidden.''~ This is precisely what she did through her devotion to the Holy Face. She always sought her beloved Lord, in the hiding-place of His pain and ignominy, because she could see the "radiant sun" of" His divinity gleaming through the veil of His wounds and bruises. That is why she asked, "Let Jesus take the poor grain .of sand [herself] and hide it in' His Ador- St. John of the Cross, T/te $1~iritual C.anticle, translated by E. Allison. Peers (B~irns, Oates and Washbourne: London, 1934), II, p. 32. ~ 264 September, 1958 able Face . There the poor atom will have nothing more to fear.''s Thus the thought of the Holy Face meant for her ~peace and rdpose; for it meant the presence of God who is always the refuge of His poor, vexed creatures. She wanted others too to share her sublime confidence that to love the Holy Face is to" be safe in the hiding place of God. Therefore, the act of consecration which she composed for the novices concludes wi~h' tl~ese words, "Since,Thou art the true and only Home of Our souls, our songs shall-not be sung in a strang.e land. . Dear Jesus, Heaven for us is Thy hidden face!''9 ' Time and again she had seen Him bow His' thorn-crowned head beneath the burden of man's ingratitude and had heard Him whisper with bruised lips the word of divine forgiveness. For Th~r~se, then, the Holy Face was not only a veil hiding His divinity; it was also a mirror reflecting the tender love of the Sacred Heart. This conviction glows in her words to Celine: "Jesus burns with 10ve for us--look at His adorable Face. Look at His glazed and sunken eyes! . . . Look at His wounds .Look Jesus in the face! . . . There you will see how He loves us.'~° The same thought recurs in a feast-day greeting which she gave to M6ther Agnes on January 21, 1894. The card which she herself had painted represents the Child Jesus hold-ing flowers in His hand and, in the background, the Holy Face and the instruments of the Passion. She. added this note: His little hand"does not leave the flowers which gave Him such pleasure . [Soon, He catches glimpses in,the distan, ce of strange objects bearing no resemblance to spring flowers. A cross! . . . a lande! . . . a crown of thorns! Yet the divine Child does not tremble. All this He cho.oses, to show His bride how He loves her! But it is still not ~enough, His STo Sister Agnes (1890), C. L., p. 127. 9 This same theme is developdd at ie~gth in her Canticle oi the Holy Face, a poem. ~°To Celind, (April 4, 1889), C. L.,.p. 98. 265 ]~ARNABAS MARY AHERN Review for Religious child face is so beautiful, He sees it distorted and bleeding! . . . out of all likeness! . . . Jesus knows that His spouse will always recognize Him, will be at His side when all abandon Him, and the divine Child smiles at this blood-streaked imageJ1 yBut true love hastens to draw love's conclusions. Th~r~se saw plainly that if the great God chose to be hidden out of love for His creatures, then she must become hidden out of love for Him. This was the clear teaching of St. John of the Cross: . [God] is hidden . Wherefore the soul that would find Him through union of love must issue forth and hide itself from all created things . And it must be known that this going out is understood in two ways: the one, a going forth from all things, which she does by despising and abhorring them; the other, a going forth from herself, by forgetting and neglecting herself, which she does in holy abhorrence of herself through love of God.12 ¯ All this became a normal practice for the young Carmel-ite, because of her love for the Holy Face. She knew that" Christ had suffered the forgetfulness and insults of men. There-fore she spent her nine years of convent life seeking to be hidden from all, even from herself. The way of humility that He trod was her way. She encouraged the novices, too, to follow Him and had them pray: "O Beloved Face of Jesus . . , our. only desire is to delight Thy divine eyes by ,keeping our faces hidden too, so that no one on earth may recognize us." She was more explicit in a letter to Celine wherein she develops the teaching of St. John of the Cross on the "hidden" way : to God: Celine dearest, rejoice in our lot, it is very lovely! . . . If Jesus hac~ chosen to show Himself to all souls with His ineffable gifts, surely not "one would have spurned Him; but He does not want us to love Him for His gifts; it is Himself that must be our reward. To find a thing hidden, we must ourselves be hidden, so our life must be a mystery! We must be like Jesus, like Jesus whose look was hidden (Isa. 52:3) . "Do you want to learn something that may serve you?" says the Itl~itation: "Love to be ignored and counted for nothing. : . ." And in another place: "After you have left everything, you must above all leave yourself; let ~1 To Mother Agnes (January 21, 1894), C. L., p. 216. 12St. John of the Cross, 0~. cir., pp. 33, 36. 266 September, 1958 one man boast of one thing, o~ne of another; for~you, place your joy only in the contempt of yourself." May these words give peace to your soul, my Celine.~3 Hence, Th~r~se was always happy when the veil of humilia-tion settled down upon those whom she loved. The day her sister Agnes was chosen prioress, unpleasant Circumstances cast a gloom over the election. That evening Th~r~se wrote her a note: ¯ Oh, how lovely a day it is for your child! The veil Jesus has cast over the day makes it still more luminous to my eyes; it is the seal of the adorable Face . Surely it will always be so. "He whose look was hidden," He who continues hidden in His little white Host. will spread over the whole life of the beloved apostle of His divine Face a mysteri-ous veil which only He can penetrate.~4 If this is what she desired for others, how much more complete was the oblivion she desired for herself. She devised every means of hiding her acts of virtue and rejoiced wfienever she was set aside or treated with contempt. In a letter to Agnes she expressed her earnes~desire to share the humiliation and oblivion of the Passion: Pray for the poor little grair~ of sand. "May the grain of sand be always in its place, that is to say beneath everyone's feet. May no one think of it, may its existence be, so td speak, ignored . The grain of sand does not desire to be humiliated, that would still be too much glory since it would involve its being noticed; it desires but one thing "to be FORGOTTEN, counted as nought!" But it desires to be seen by Jesus. The gaze of creatures canndt sink low enough to reach it, but at least let the bleeding Face of Jesus be turned towards it.~ Humility and meekness, silence and self-effacement--these virtues that shone so. luminously on the face of the suffering Christ were the virtues that Th~r~se strove to make her own. At any cost she wanted to resemble Him perfectly. Thus the burden of her prayer became the all-inclusive desire, "O Ador-able Face of Jesus, sole' beauty Which ravishes my heart, vouch-safe to impress on my soul Thy Divine likeness, so that it may not be possible for Thee to look~at Thy spouse without behold- ~aTo Celine (August 2, 1893), C. L., pp. 197-98. ~4To Mother Agnes (February 20, 1893), C. L., p. 183-84. 15 To Sister Agnes (1890), C. L., pp. 126-27. 267 BARNABAS MARY AHERN Revieiv for Religious ing Thyself~" Our Lord fulfilled this request to the letter; for at the hour of death her inward dereliction and outward pain, her burning love and wholehearted surrend'er, made her a living image of the suffering Christ on Calvary. Naturally enough, this devotion to the Holy Face was rich in fruitfulness. Contemplating it, she saw how dearly Christ loves all souls and how much she must labor to awaken men to the pleadings of His Sacred Heart. Thus, in one of her prayers she cries out, "In that disfigured countenance I recognize Thy infinite love, and I am consumed with the desire of loving Thee and of making Thee loved by all mankind." Therefore she was ready to do and to suffer anything if only she might gain souls for the Lord whom she loved so ardently: "At any cost the grain of sand wants to save souls." Time and again she reminded those who shared her devotion that, "like other Veronicas, they must comfort Christ who has already suffered so much. Thus she wrote to Celine who was nursing their father in his long illness: I am sending you a lovely picture of the Holy Face . Let Marie of the Holy Face10 be another Veronica, wiping away all the blood and tears of Jesus, her sole beloved! Lei her win Him souls, especially the souls she loves! Let her boldly face the soldiers, that is to 'say the world, to come to Him.17 +So, tOO, she asked the novices to pray, We desire t~ wipe Thy sweet Face, and to console Thee for the contempt of the wicked . Give to us souls, dear Lord . We thirst for souls !--above all, for the souls of Apostles and Martyrs . . . that through them wd may inflame all poor sinners.with love of Thee! She was supremely confident of her power to realize ~these desires; for the Holy Face. itself was,~her treasure. Our Lord had promised Sister Saint-Pierre that she could use it. as a, priceless coin to obtain all her desires. Relying ~on this promise, Th~r~se prayed, 16 On entering the Convent, Celine received this name which The¯r e"se here an~ici-" pates. However, it was later changed to Sister Genevieve of St. Teresa, although after Celine had become famous for her artistic reproduction of the Holy "Face from the shroud of Turin she became known as Sister Genevieve of the Holy Face. 1~" To Celine (October 22, 1889), C. L., pp. 115-16. 268 , September, 1958 ST. TH~R~SE Eternal Father, since .Thou~h'ast given~me~f0r my inheritance the Adorable Face of Thy Divine Son, I offer that Face to Thee, and I beg Thee, in exchange for this coin of infinite value, to forget the ingratitude of those souls who are consecrated to Thee, and to pardon all poor sinners. She was utterly confident that God would refuse no request when one begged Him, "Look on the face of Thy Christ" (Ps. 83:10). Devotion to the Holy Face, therefore, influenced her whole spiritual life. On entering Carmel she already possessed the virtues of charity, ~zeal, 'and humility;. She Was bully pre-pared to suffer for Christ and to meet each new demand of His love. What her convent life would have been if she had not "discdvered" the Holy Face we do not know. But it is certain that once she penetrated its mysteries of love; once she became Th~r~se of die Holy Face, her" holiness.gained new depth, and new earnestness. It was indeed significant that a picture of the Holy Face 'in the con~,ent corridor inspired her to write the poem which best expressed her spirit,~ "To Live of Love." It was natural, then, that her. hope for heaven found ex-pression in a desire to gaze upon the Holy Face. She prayed to be inflamed with love and to be consumed quickly, "that soon Th~i~se of the Holy Face'may beh'old ~Thy glorious coun-tenance in Heaven." SO, too, when the trials of her father's illness were most acute, she encouraged Celine with the words, "Tomorrow . in an hour, we.Shall: be in harbor, what- happi-ness! Ah! how'good it will be ~b contemplate Jesus face 'to face" for all ete n ty./~he had found, such beauty in the hidden, suffering face of. Christ here upon earth that her soul Was ravished .by the "thought of what she would see in heaven: . Yes, the face ~of Jesus is luminous; but if it is so beautiful .with all its wounds and tears, what shall it be when we see it" in Heaven? Oh, Heaven . . . Heaven! Yes, one day to see the Face of Jesus, to contemplate the marvellous beauty of Jesus eterpally . Ask Jesus that His grain of sand may hasien to save mary souls in little time that it may the sooner fly where His beloved Face is . ~STo Celine (July 14, 1889), C. L., p. 111. 269 BARNABAS MARY AHERN I suffe!! . . . But the hope of the Homeland gives me courage; soon we shall be in Heaven . There, there will be neither day nor night any more, but the Face of Jesus will bathe all in ;a .'light .like no other.19 Thus love for the Holy Face "took a very individual, very profound orientation in her soul." God alone knows all that it meant to her. But we can glimpse a little of this in the beau-tiful prayer that Th~r~se herself composed: O Jesus, Who in Thy cruel Passion didst become the "reproach .of men and the Man of Sorrows," I worship Thy Divine Face. Once it shone with the beauty and sweetness of the Divinity; now for my sake it is become as the face of a "leper." Yet in that disfigured Countenance .I recognize Thy infinite love, and I am consumed with the desire of loving Thee and of making Thee loved by all mankind. The tears that streamed from Thy eyes in such abundance are to me as precious pearls which I delight to gather, that with their infinite worth I may ransom the souls of poor sinners. O Jesus, Whose Face is the sole beauty that ravishes my heart, I may not behold here upon earth the sweetness of Thy glance, nor feel the ineffable tenderness of Thy kiss. Thereto I consent, but I pray Thee to imprint in me Thy divine likeness, and I implore Thee to so inflame me with Thy love, that it may quickly consume me, and that I may soon reach the vision of Thy glorious Face in heaven. Amen. 19To Sister Agnes (1890), C. L., p. 127. 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.] St. Francis of Assisi and the Middle East. By Martiniano Roncaglia. The Newman Bookshop, Westminster, Maryland. $1.00 (paper cover). My Dear People. By Venantius Buessing, O.F.M.Cap. Joseph F. Wagner, Inc., 53 Park Place, New York 7, New York. $5.00. Our Lord and Our Lady. By Alexander P. Schorsch, C.M., and Sister M. Dolores Schorsch, O.S.B. Philosophical Library, Inc., 15 East 40th Street, New York 16, New York. $4.50. Getting to Know the Bible. By Joseph F. X. Cevetello. Society of St. Paul, 2187 Victory Boulevard, Staten'Island 14, New York. $2.50. Spiritual Riches of the Rosary Mysteries. By Charles J. Callan, O.P., and John F. McConnell, M.M. Joseph F. Wagner, Inc., 53 Park Place, New York 7, New York. $3.95. (Continued on page 278) 270 The Neurotic Religious R~chard P. Vaugh~n, S.J. IN A PREVIOUS ISSUE [March, 19581, we considered the" nature and use of psychotherapy as a means of combating mental and emotional disorders among priests, brothers, and sisters. Experience has shown that psychotherapy is espe-cially applicable to a type of emotional illness known as neu-rosis. Most religious who are in need of psychiatric treatment suffer from this type of illness. The following paragraphs a~ttempt to paint a verbal picture of the neurotic religious and his problems. Almost every order or congregation has a certain number of individuals who can be described in var.i.ous ways, such as "impossible to live with," "just naturally odd," or "a bit strange." These are the religious who stand out as different. For the most part, they give every indication of being troubled. They find it extremely, difficult to integrate themselves into the community. Nervous tension, anxiety, and depression are their frequent companions. Often they suffer from sickness which has no physical basis. They are easily upset. They are full of complaints. Nothing seems to satisfy them. Obedi-ence places an intolerable burden upon them. As a result, they cannot do their share of the order's work. It is as difficult for them to live with themselves as it is for their fellow religious to live with them. If one makes a survey of thehistorical records of almost any order or congregation, he immediately becomes aware of the serious problems these discontented religious present. their younger days they are cons~tantly being changed from one house to another, from one type of work to another. Tracing out the life history of these individuals, one finds that they frequently spend the greater part of their lives collected 271 RICHARD P. VAUGHAN Review for Religious togethe~ in houses where they do the ]east damage or are doled out to the larger houses where they can be absorbed by the size of the community. The amount of productive work whicb, they accomplish during their life span is negligible. From all external appearance, the ~'s.piritual life makes ~almost no impact upon them. Characteristics of Neurotics For the most part, such religious .can be classified as neurotic in various degrees of severity. .,A neurotic is a .person who is beset with anxiety,' tension, ,and !pecUliar !patterns ~of behavior which deviate f~om what ~is coniidered normal He is still, however, in contact ~vi~h the reality of the world in which he lives. In this latter aspect, he differs from the psy-chotic, who has in some way lost contact with reality and lives in a world of his own making, whether this be through the medium of hallucinations or a system of delusions. The neu-rotic religious is very much aware of his own sufferings and the disturbance he is causing within the community by his unusual modes of acting. Often this awareness on the part of the neurotic is the very thing which so provokes his superior and fellow religious, who reason: "He knows what he is doing. Why does he not stop behaving this way? It can only be his ill will that makes him continue." However, an analysis of neurotic behavior is not quite this simple. It is true that the .neurotic knows what he is doing, but he does not know "why" he is acting in this manner. Thus, he might be spending half the night checking every faucet in the cloister to see that no .water is running. He knows that he is making these nightly patrols. He knows that the odds are a hundred to one against~ his finding a running faucet. He also knows that his clumping up and down the halls night after night is keeping his fellow religious awake. Still, he cannot stop himself. He is tense and restless and, ~thus, can-not get any rest until he has performed this ritual. The reason why he is unable to stop himself is simply b~cause he has a 272 September, 1958 THE NEUROTIC .RELIGIOUS neurosis which he cannot cure by himself any more than the tubercular religious can cure his malady without medical treat-meat. Generally speaking, a neurosis manifests itself in not just a single symptom, but in a whole.pattern of symptoms. They affect many different phases of one's life. These are the peculiar aspects of behavior that make the neurotic religious a marked man or woman. In some cases, these symptoms are of such a nature as to cause severe distress within a com-munity. The fears, compulsions, and anxieties of the neurotic severely interfere with the activity of the other members of the community. Even though the neurotic is aware of the incon-venience he is causing others, he still feels that all must cater to his own needs: This feeling is a part ot: his illness. For most neurotics are i, ery self-centered. °However, frequently they do not~-realize this fact; and, if they do, they almost never know what has made them so self-centered. On the .other hand, it often happens that a neurotic religious has symptoms which have little effect on the daily living of the community.~ Others may notice that he is a tense, anxious person who rarely takes an active part in the community life; but they are not aware of the interior suffer-ing that is gradually sapping the neurotic's strength. Two Levels A neurotic operates on two levels, one of which is con-scious and the other, unconscious. On the conscious level are those symptoms that are evident either to the neurotic himself or to those with whom he lives, such as unreasonable fears, uncontrollable thoughts, or imagined physical illness. These are but the manifestations of the neurosis. They are the means that the neurotic uses to defend himself against the real source of his condition, which is usually some ~ype of an unconscious conflict. The conflict i~ called unconscious in so far as the neurotic is unaware of its existence and nature. The conflict usually involves some of the .more basic human needs 273 I~ICHARD P. VAUGHAN Revicw for Religious that we all possess, such as our need for love and affection. Thus, for example, because of deprivation in childhood, the neurotic is frequently looking for a type of affection from others that is equivalent to the love a good parent gives to his small child. Since he usually never gets this type of love and, even if he does get it, it does not satisfy him because he is an adult with adults' desires, he is frustrated and in conflict within himself. Since the neurotic is unaware of what is taking place within himself, he is helpless when left to fight his battle alone. All that he knows is that he is tense and anxious and that he is baffled by the cause of his condition. He is like a man trying to cross swords with an invisible .enemy. He defends himself as best he can, but still he is constantly being-hurt. Often he wishes thai the enemy would deal the mortal blow; but he knows that his is an enemy who delights in slow, pro-longed torture. By trial, and error, the neurotic learns that one way is more satisfactory than another in coping with' this un-seen foe. The manner of defense upon which he finally de-cides depends upon his own personality and the nature of the unconscious conflict. He knows that the best that he can hope for is a transitory lessening of anxiety and a certain minimum of satisfaction and gratification. An Example The dynamics of a neurosis are-well exemplified by the compulsive handwasher whose disorder manifests itself in an uncontrollable urge to wash his hands over and over again. Such a person will tell you that he must continue washing his hands until he gets everythin~ "just right." (When asked, he is not clear what he means by "just right.") This may mean that he has to wash his hands continuously for a half hour or more. .He will go on to tell you that if he stops before he gets that "just right" feeling, he is so uncomfortable that he has-to go back and continue washing ~his hands. Once he has ~ompleted the ritual, he feels relieved for a time. However, 274 Septcmber, 1958 THE NEUROTIC RELIGIOUS gradually he becomes aware ~of a new .source o~ anxiety. He iiads that his periods of washing are ever increasing in time and that this is seriously interfering with his work. This fact causes new anxiety and worry, but still he is unable to stop his ritualistic washing. His inability to stop himself stems from the unconscious nature of his problem. In all probability, his particular prob: lem springs from some unconscious conflict; but the sufferer is unaware of this. He sees no connection between the purify-ing ritual he is forced to perform and his erroneous attitudes and habits setting up the unconscious conflict. Often he is not even aware that he possesses these attitudes and habits. He does not iealize that his handwashing is simply a symbolic way of trying to cleanse himself from a false sense of guilt. As a matter of fact, he is not even aware of the guilt/All that he experiences is an ungovernable urge to wash his hands and the constantly plaguing sensation of anxiety and tension. From all this, it can safely be said that the neurotic suffers a "pain" that can be more excruciating than cancer of the spine. True, his "pain" is different from that of the physically afflicted, but he will tell you that he would much prefer to endure a long bout with some disease to his present condition. Attitude of Fellow Religious One of the most disturbing features of religious life for a neurotic is the attitude of his or-her fellow religious. The majority of religious still seem to cling to the outdated view that mental illne~s, especially of the neurotic variety, indicates some kind of moral turpitude. The neurotic religious is really responsible for his or her condition. The difficult modes of be-havior that he frequently manifests are sinful. If he had made full use of all the spiritual help offered by his order or congregation, he would not be in his present predicament. Moreover, if he were really a spiritual man, he could "sn.ap out" of this condition in a matter of weeks. Thus runs the reasoning of many religious when confronted with the difficult problem of coping with the 275 I~ICHARD P. VAUGHAN Revie'w for Religious neurotic. They still feel that a good Father Confessor and fre-quent reception of Holy Communion can solve any problem. The fact .that in spite of frequent use of the sacraments arid sound spiritual guidance we still have our neurotics with us does not seem to alter their view one iota. The probable source of this erroneous attitude is a woeful lack of psychological knowledge among religious men and women. There is no important sub-ject concerning which religious as a group know less. From this ignorance springs a prejudice toward psychology and psychiatry as means of regaining one's mental health. It is this alcove-mentioned attitude toward mental illness which is so damaging' to the neurotic religious. For among the most p~evalent features of a neurosis are deep feelings of inferi-ority and a lack of self-esteem. The majority of neurotics are convinced that they are useless and bad, even though they may put on a great front of bravado. When this opinionof them-selves is confirmed by the words and actions of their fellow re-ligious, the n~urotic condition becomes deeper. The sufferer is liable to despair, thinking himself simply no good and that noth-ing can be done for him. He then sets out to prove to the community that he is useless, and his mode of behavior becomes. even more disturbing than ever. A further outcome of this erroneous conception of mental illness is that it frequently prevents the neurotic religious from seeking psychiatric help. Since he is hopelessly bad, why waste the community's money and the therapist's .time on treatment-- thus he reasons. If he finds enough courage to submit, to therapy,, he becomes very aware of the feelings of others in regard to himself. He fears the stigmatization that will fall upon him by the very fact that he visits a psychiatrist. He dreads the quips that will be made about his condition. And he is e.qually terrified by the prospect of facing those knowing and condescending looks of his fellow religious, once the diagnosis of his disorder has been made public. 276 September, 1958 THE NEUROTIC RELIGIOUS Responsibility and Sanctity Mental illness is a medical problem just as any other type of sickness. The neurotic religious is no more responsible for his affliction than is the religious who is physically diseased. He did not willfully set up the unconscious conflict, "and he has very little control over the symptoms that result from the conflict, A combination 0f inherited personality, 'parental influences, and other environmental factors have militated against him to produce his present condition. Still,. the religious who has contracted a cancer.of the lung or heart disease, possibly ~is a result of exces-sive smoking, 'is treated with the utmost sympathy and charity, while the neurotic is ~frequently looked upon as a second-rate religious who has put himself in his predicament and is treated accordingly.°. '-The neurotic religious who is willing ~to accept help has no less an-opportunity to sanctify his soul than~ ~he religious who is suffering from a purely physical disorderl Psychological studies of the lives of the saints are beginning to reveal rfeurotic symptoms among these supremely successful men and women. In spite of these symptoms, they attained the heights of sanctity. Thus, it seems that neurosis, as sdch, does not exclude the pos, sibility of spiritual perfection. Howe~er, because of the dis-rupting nature of neurotic symptoms, it can safely, be said that the i~ttainment o~ perfection is more di~ fi!t .under th~se c0n-ditions and, in very severe, cases .of neurosis, is. pr?bably im-possible. For we cannot get away from th.e fact that the super-natural is built upon the natural, o When there is complete disorder in the foundation, then no edifice can be built upon it. Care of Neurotics It is the need of this natural foundation for the spiritual life that makes e~cient screening of candi~lates to the religious state so necessary. For the candidate who. is so neurotic that he cannot profit from the spiritual training of his chosen order or congregation has no vocation. This need of the sound 277 RICHARD P. VAU(;HAN natural foundation for the spiritual life also makes it impera- .tive~ that neurotic religious be given every opportunity to rid. them.se.lves.of their disorder. As has been stated, a neurotic usua.lly~cannot cure himself when left to fight the battle alone. Moreover, a good confessor is usually not equipped to help the neurotic overcome his condition.° Purely spiritual direction does not strike at the unconscious. Hence, some other source of help must ib~e.sought. As was stated in the beginning of this article, the method of treatment which ha~ been the most practica! and effective with. neurotics is called psychotherapy. This effectiveness ap-plies to the religious as well as the lay person. Psychotherapy with neurotics consists of "working through" the" unconscious con-flict with the patient through the medium of a long series of interviews. By the use of various techniques, the neurotic comes to understand and experience on an affective level the root of his disorder. With the successful outcome of therapy, the symptoms disappear because the neurotic no longer has a need for them. He is thus relieved of those hindrances which have hand!capped.him in moving ahead in the spiritual/ire and is able to become a useful member of the community, Conclusion The neurotic priest, brother, or sister is not a second-rate religious, but rather a sick religious. He or she is in need of charity, care, and consideration. With adequate help and encouragement, he can rid himself of his affliction and become a hol~ and productive religious. Some Books Received (Continued from page 270) Awakeners of Souls. By F. X. Ronsin, S.J. Society of St. Paul, 2187 Victory Boulevard, Staten Island 14, New York. $3.00. Catechism in Pictures. The Life of Christ. The Commandments oft God. Know Your Mass. Catechetical Guild Educational Society, 260 Summit Avenue, St. Paul 2, Minnesota. 35c each (paper cover). (Continued on page 289) 278 The : eneral Chap!:er Joseph I:. 6allen, S.J. QUESTIONS AND CASES are frequently received on the general chapter. A complete .article on. this matter would be of prohibitive length. It would also be excessively de-tailed and technical. We believe that the 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 second part.of a series. V. Voting 17. Our constitutions state: "Not only the superior g~neral but also the general councilors, secretary general, and treasurer general remain members of the general chapter with a decisive vote, even if perhaps in the elections in chapter they have gone out of office." What is the mean-ing of a decisive vote in a chapter? In a council, a deliberative or decisive vote is opposed to a merely consultive vote, i. e., in the former, a superior must have the. consent, or absolute majority, of his council for the validity of the act for which, the deliberative vote is required; in the latter, he is obliged merely to consult his council but not to follow the opinion of the council, even if this. is unani-mous. The superior is to consider seriously the consultive vote of his council, especially if it is unanimous; and he should not depart from a unanimous vote unless he has a reason that prevails over the vote. The superior is judge of the existence and worth of such a prevailing reason. In the chapters of your institute, there is no such distinction of votes. -The sense of your constitutions is simply that the general 'officials do not lose their vote in the chapter 'because of the fact that they no longer hold the general offices after the,ele~tions. Thereforei the adjective "decisive" should-not be in ~he constitutions. The only thing that can be called a decisive vote in your chapter 'is the right of the president to break a tie on the third balloting JOSEPH F. GALLEN Review for Religion, s (c.101, § 1, 1°). Constitutions of lay institutes most rarely give this right to the president in elections. Such a tie is broken by seniority of first profession, but if the religious made their first profession on the same day, by seniority of age. 18. What is the process for obtaining the':vote of a capitular who is sick but in the house where the election is being held? Canon 163 prescribes the physical' presence of the electors £t the election as requisite for a valid vote and excludes as invalid, unless this is permitted .by the constitutions or customs, a vote by letter or proxy. Outside of a most rare and limited exception, the constitutions of lay institutes exclude voting by letter or proxy. Almost universally they admit only the one excep-tion from physical presence given in canon law itself (c. 168), which is as follows. "If an elector is present in the house of the election but. cannot come to the place of election because of weak health, his written vote is to be collected by the tellers, unless ,the particular laws or legitimate customs determine other- :e~dH ~rU::_ ~n::n; r otph:r t ;?t,'r,~ h eP ~Tr:t,y t l~:dcabs:" lids'nvg:t , ri if the elector is confined to the infirmary and the election is being held in .,another building of the same religious house. No reason other than weak health suffices, e. g., if an elector cannot be present in the chapter room because he is ~ccupied with most serious business of the congregation. It is not re-quired that the infirm elector be confined to bed. If the elector car,: write, he. is to write out his vote secretly. If he cannot write, he may express his vote orally or by anyother external Sign to the tellers; and the latter may write outthe vote for the sick or infirm elector. This method is permitted by the code and may be employed unless it is certainly excluded by the constitutions. Many constitutions of lay institutes demand that the" infirm elector be able to write. The tellers are to obtain the vote of such an elector on every ballot. If too great delay would be caused by going to another building for the vote, the chapter would not be obliged to do so. Both tellers, 280 September, 1958 THz GENERAL CHAPTER not the president nor the secretary, are to collect the vote. Canon law does not specify the manner in which the tellers are to carry back the folded vote, and consequently one of them may carry it back in his hand. However, the constitutions or customs frequently specify that it is to be carried back in a closed ballot-box, and some constitutions state that a ballot-box is to be reserved for this case. If there is only one ballot-box, the vote of the infirm elector is to be secured before those of the assembled capitulars, since the votes of the latter should never be taken from the chapter room. A very simple method, found also in some constitutions, is to carry the vote back in a sealed envelope. The envelope is immediately opened, and the folded vote of the infirm elector is mixed with the votes of the others. 19. Since two priests are the tellers, how is the vote of a sick nun to be collected? Two priests are the tellers in the election of a superioress of a monastery (c. 506, § 2) and also of a mother general or re-gional mother of a federation of nuns. Canon 506, § 2, forbids these priests to enter the papal cloister of the nuns. The constitutions more frequently make provisions for the present case by enacting that two of the capitulars are,to be designated by the president as tellers .for the vote of a sick nun. If there is no provision in the constitutions for a monastery election, it is probable that the two priest tellers may enter the cloister to secure the vote of. a sick nun; but the far more appropriate and simple method is for the president to appoint two of the nun .capitulars as tellers for this case. In the election of a mother general or regional mother of a federation, there are two assistant nun tellers, who will also take care of the vote of a sick nun. 20. Immediately before a general chapter, one of the capitulars broke his right arm. He attended the chapter. How could he have voted? The code commands that the votes be secret but not that they be written by all the electors, although the prescription 281 JOSEPH F. GALLEN Review for Religious of burning the votes (c. 171, § 4) supposes that a written vote is the ordinary practice. It is su~cient that the vote be cast by any certain and determined external sign. It is very possible that an elector would not be able to write, as in the present case. Such an elector is not to be deprived of his vote. He should communicate his vote orally to the president and tellers. One of these writes out the vote, shows it to the elector for approval, and then folds and drops the vote in the ballot-box or gives it to the elector to be cast in the prescribed order. This" capitular-may be told to cored up to the president and tellers before or after the others have cast their votes. 21. Our constitutions say: "After all the ballots have been cast, the two tellers shall open the urn, count the ballots before the president, and see whether they correspond with the number of sister electors. If the number corresponds, they shall open the ballots, showin~g them to the president and reading them audibly in the presence of all. If the number of ballots exceeds the number of electors, another vote shall be taken." What is to be done if the number of ballots is less than, the number of electors? By canon law (c. 171, § 3), a balloting is invalid only if the number of ballots exceeds the number of electors. Such a balloting is considered as not having been made a~ all, e. g., if the excess occurs on the first balloting, the next is counted not as the second but as the first balloting. If the votes equal or are less "than the number of electors, the balloting is valid. The latter case means merely that one or somd did not cast a vote in this balloting. This is the norm of your constitutions. Before the Code ofCanon Law, May 19, 1918, the number of votes had to equal the number of electors.~ The balloting was. consequently invalid whe.n "~the number if votes was greater or less than the 'number of electorL l~iany lay institutes still retain. ~his "pre.scriptign in their, constitutions. It 'is td be "'" observ.e.d~ si~e ik is'. not c~ntrary to .but over and: abbve the --cody: i~. 489). It ~ouid-be better to change this prescription to. the::law ~f the code in any revision 6f the constitutions. Cf. ¯ Maro~o, Institufiones .Iuris Canonici, I, n. 635; Coronata, In-~ 282 September, 1958 THE ~ENERAL CHAPTER stitutiones Iuris Canonici, I, ,+n. 236; Parsons, Canonical Elec-tions, 151 ; Lewis, Chapters in Religious Institutes, 115. 22. Our constitutions command that the ballots be burned in the presence of the electors. It is most difficult to do this. May they be burned elsewhere? Canon.171, § 4, enacts that the ballots are to be burned after each balloting or at the end of the session, if there were several ballotings in the same session. It is not sufficient to tear up the ba[lots; they must be burned. Constitutions that command the burning of the ballots after each balloting or in the presence of the electors are not contrary to but over and above the code. However, it would at least very frequently be highly inconvenient, annoying, and even dangerous to burn the ballots in the room where the elections are held. There would therefore p~ractically always be a sufficient reason for burning them elsewhere and in the presence only of the tellers. The loss of time would also be/a .sufficient excuse for burning the votes only after th~ session./Constitutions that assign the burning of the ballots to the secretary must be followed, since they are not clearly contrary to the code. However, the burn-ing is commanded to protect the. secrecy of the votes. Since the tellers have charge of the votes and take the oath of secrecy, it is evidently at least preferable that the burning be done by the tellers. 23. Our constitutions declare: "The delegates shall abstain from either directly or indirectly procuring votes for themselves or for others." Is this the complete canon? No. Canon 507, § 2, extends the prohibition of procuring votes, or electioneering, to all members of an institute, whether electors or not, and with regard to all chapters. 24. If ! sincerely believe that a particular brother is the one most competent for the office of brother general, why cannot I persuade other capitulars to vote for l~im? All the members of an institute, whether electors or not, are forbidden to seek votes to. elect a particular person, or one JOSEPH F. GALLEN Review fo,r Religious rather than another, or to exclude anyone from being elected at any chapter whatsoever. It is forbidden to do so directly, i. e., to seek the votes openly and clearly, or indirectly, i. e., to seek votes in a secret, disguised, or mediate fashion, e.g., by artifices, insinuations, favors, services, 'or promises (c. 507, § 2). It is certainly forbidden to procure votes for oneself (c. 170); for an evil end, e. g., to elect an unworthy or less worthy person, by an evil means, e. g., fraud, lies, threats, violence, insistent plead-ings, pacts, agreements, commands of superidrs;, or by any means that restricts the liberty of the electors. Merely to counsel another to vote or. not to vote for someone is not a restriction of the liberty of an elector, but it would be better to abstain also from this. Some authors hold with probability that the canon does not forbid procuring votes for another provided the end and the means are licit in themselves, e. g., to induce another by sound reasons and from honest motives to v6te for the best qualified, for a better rather than a less qualified p~rson, or for a qualified rather than an unqualified person. The more com-mon opinion is that this procuring also is forbidden, because the wording of the canon is absolute. This latter opinion should also be. followed in prudence, since any procuring of votes is apt /~o cause factions, create parties'determined on their candi-date, produce bad feeling, and disturb the peace and sanctity of the religious life. 'The procuring of votes"does not invalidate a vote or' an election. 25." In our congregation of sisters; may we nominate determined sisters for the various offices before the actual voting for the offices in question? ¯ This may not be done unless it is positively permitted by the particular law of the institute. The Sacred Congregation of Religious does not approve in congregations the proposal or nomination.of determined candidates, and such a practice is almost never found in the constitutions of lay congregations. 284 September, 1958 THE {~ENERAL" CHAPTER This practice at least tends to restrict the.liberty of the electors (Bastien, Directoire Canonique, n. 263). Nomination is found in various forms in some monasteries of nuns, e. g., the newly elected superioress proposes the name for the office of assistant or for all members of the council; three religious are nominated for superioress by the vote of the council, but the electors are free to vote for others; and, in a similar method in at least one federation, a list for the office of regional mother is formed from the previous and secret proposal of three names by each capitular, supplemented by names that the council feels obliged to add. Other religious may be voted for in this last system; but, if elected, they must be confirmed by the mother general and her council. 26. I was a capitular in the general chapter of our congregation of brothers. Before the chapter, I told three brothers the name of the one I intended to vote for,as brother general. I did vote for him, and he was elected. Was my vote invalid because of a lack of secrecy (c. 169, § 1, 2°)? An invalidating lack of secrecy occurs only when a vote is manifested in the very act of voting or at least before the particular balloting is completed and to the greater part of the chapter. Especially when a method of voting such as beans is used, care is to be exercised that the beans are taken and placed in the urn in such a way that others cannot see how the elector is voting. If a vote is invalidated, by a lack of secrecy, the elector may cast another secret vote. Prudence at least gen-erally °forbids an elector to reveal his vote either before or after an election. Neither revelation is certainly forbidden by canon law, but both are prohibited by the law of some con-stitutions. Such a revelation evidently does not invalidate the vote. 27. Is it possible for a member of a lay institute to have been de-prived of active voice? Active voice is the right to vote in a chapter; passive voice is the right to be elected in a chapter. Privation of active voice 285 JOSEPH F. GALLEN l~evicw for Religious occurs when the right to vote is taken away. This can happen by a legitimate sentence of a judge or by the enactment of canon law or the law of the particular institute (c. 167, § 1, 5°). Canon law deprives exclaustrated religious during the time of the exclaustration (c. 639) and apostates from religion, even after their return and after the absolution from the excommuni-cation (c. 2385), of active voice. Active voice is regained by the latter if the penalties of prohibition of legitimate ecclesiastical acts and the privation of active and passive voice have been dispensed. A privation of either right is found only most rarely in the constitutions of lay institutes, e. g., a privation of active and passive voice for voting for oneself or if proven to have canvassed for votes and of active voice if convicted of having violated chapter secrecy. 28. May a presiding superior general reject a proposal to the general chapter merely on his own authority or after consulting his council either before or during the chapter? It is possible that your constitutions give this authority to the superior general before the opening of the chapter. How-ever, this is found most rarely and never after the chapter ~is in session. It ts'to be remembered that the chapter is the supreme authority within the institute. The superior general, even though he presides, is merely a member of the chapter. He does not act as superior in the chapter. Evidently he is to be given the customary respect and reverence, and his proposals and comments merit greater attention and consideration. He should submit all proposals to the chapter committee or com-mittees on proposals. This does not prevent a committee from stating that a proposal should be rejected or referred to the superior general as a matter of ordinary government. To the degree that a committee fails to do this, the chapter, fatigued, frustrated, and irritated by extraneous details, will be rendered less efficient and less effective. When a committee has made its report, the chapter, not the superior general alone, is the judge as to whether a proposal should be accepted oro rejected. 286 Septe~nber, 1958 THE GENERAL CHAPTER VI. Qualities for Election, Etc. 29. Our constitutions affirm: "For secretary, one of the councilors may be elected (provided she be not the first). It is even advisable to elect a councilor to this office, otherwise the secretary would have no voice in the council." If it is so necessary for the secretary to have a vote in the council, why isn't it of obligation to elect one of the coun. cilors as secretary? There is no necessity whatever that the secretary, general or provincial, should be also a general or provincial councilor. She attends all meetings as a confidential secretary and is bound by the obligation of official secrecy. A confidential secretary devoid of any authokity or part in government is certainly noth-ing unusual either in ecclesiastical or secular life. It would frequerttly be very inefficient to elect a councilor as secretary, simply because none of the councilors would have the training or experience for such a position. The councilors are also often somewhat advanced in years; and this is not an asset for the work of a secretary, even in the background of sufficient traifiing and experience. 30. The constitutions of our diocesan congregation state: In regard to the election of the mother general in particular, they must observe the following points: No sister is eligible to this office who is not at least forty years old and ten years professed; only in case of neces-sity is it allowed to elect one who is but thirty-five years old and eight years professed." A priest who'gave us a retreat stated that he c~uld not see how our constitutions agreed with canon law. Was he right? The priest was evidently right. Canon 504 demands legitimacy, at least ten full years of profession in the same institute from the date of first profession, and forty complete years of" age for th~ valid election of a mother general. Your constitutions omit all mention of legitimacy and require only thirty-five years of age and eight years of profession in a case of necessity. Such a necessity would constitute a sufficient reason for asking for a dispensation from the Holy See but would not excuse your institute from the law of the code. The only justification you could have for'the omission of legitimacy and for the norms of thirty-fi.ve years of age and eight years 287 JOSEPH f. GALLEN Review for Religious of profession would be a privilege granted to your institute by the Holy See, which is so unlikely as to be negligible. The only privileges ordinarily encountered in lay congregations are par-ticular indulgences and Masses, and even these are found most infrequently. If you have no such privilege and elect as mother general a sister who lacks any of the three requisites of canon 504, the election will be invalid. The whole wording of your law reveals clearly that it is a norm occasionally permitted by the Holy See in approving constitutions before 1901. This is a probable indication but not a certain proof that your con-stitutions were never conformed to the Code of Canon Law. If this is true, they should be so conformed as soon as possible. Cf. Larraona, Commentarium Pro Religiosis, 7-1926-248, note 244; Battandier, Guide Canonique, nn. 373-74; Schaefer, De Religiosis, n. 466; Creusen, Religious Men and Women in the Code, n. 65, 2. 31. Two articles of our constitutions read: 1. "The superioress gen-eral must be at least forty years of ag-- and must have pronounced her first vows at least ten years before her election." 2. "In order to appoint a sister as provincial superior, she must be at least thirty. five years old and in perpetual vows." Are these two articles complete and accurate? No. Canon 504 demands three personal qualities for the valid election or appointment of any higher superior .of religious men or women, legitimacy, profession for at least ten complete years in the same institute computed from first profession, and forty complete years of age for a superior general and the superioress of a monastery of nuns but thirty complete years of age for other higher superiors, e. g., provincials. Therefore, age is the only varying element in these three qualities. Both of your articles omit legitimacy. This omission may be caused by delicacy but it could be costly, since legitimacy is required for a valid election or appointment. Both articles also omit the prescription that the ten years of profession must be in the same institute, e. g., years of profession spent in another in-stitute before a transfer may not be computed as part of the 288 September, 1958 THE GENERAL CHAPTER required ten years. The second article adds five years, to the canonical age demanded for a provincial, which is permitted and is customary. It is not sufficient, however, that a provincial be merely of perpetual vows. Perpetual profession is made, at the earliest, three and, at the latest, six years after the first temporary profession; but ten full years of profession are demanded by canon law. 32. Our constitutions state that only a sister "born in holy wedlock" is eligible as mother general. Is this accurate? The sense of canon 504 in this respect is evident, i. e, the religious must be legitimate. From the accepted interpreta-tion, it is sufficient that the religious be either legitimate or legitimated. The canon is usually translated as "born of legiti-mate marriage," which is a literal translation, or "of legitimate birth." The second appears to be preferable. The difficulty is caused by the wording of the canon itself. Instead of simply saying "legitimate," the canon reads "born of a legitimate marriage." The translation "holy wedlock" is not a literal translation and is susceptible of the meaning that legitimacy demands conception or birth from a sacramental marriage, i. e., the valid marriageof two baptized persons. A marriage of two unbaptized is certainly not a sacrament; and there is not too much probability, if any, that it is a sacrament in the baptized party in a marriage between baptized and unbaptized persons. A child conceived or born of either of these two types of non-sacramental marriages .would be legitimate, e. g., a girl born of the valid marriage of two Jewish parents, who was later converted and enteied religion, would not be illegitimate. Some Books Received (Continued from page 278) The Catholic Booklist 1958. Edited by Sister Mary Luella, O.P. Rosary College, River Forest, Illinois. $1.00 (paper cover). The Patron Saints. By John Immerso. Society of St. Paul, 2187 Victory Boulevard, Staten Island 1~, New York. 35c (paper cover). 289 Survey oJ: Roman Document:s R. F. Smit:h, S.J. [The following pages will pro.vide a survey of the documents which ap-peared in the .4eta /lpostolicae Sedis (AAS) during the months of April and May, 1958. Throughout the survey all page references will be to the 1958 AAS (v. 50).] The Easter Message IN BEGINNING his Easter broadcast to the world, which he delivered on April 6, 1958 (AAS, pp. 261-64), the Holy Father noted that Easter has always been regarded in the Church as a feast of light; for by the Resurrection of Christ the human race was freed from the darkness of error and sin. In the first creation, the Pontiff continued, light is~presented as the source of all beauty and order in the world; so too in the Re-demption, which may be properly called a new creation, the light of Christ is the primary and indispensable element of the new order; for .no one can attain perfection except ~through Christ and in Christ. If today error, skepticism, deceit, hatred, war, crime, and injustice still continue to exist, it is because modern man has separated himself from the vivifying light of Christ. Nor need it be feared, said the Holy Father, that Christ will halt human progress; like man, God is not satisfied by the mere existence of the world; rather He wishes to see in it a continual progression toward the fullness of truth, of justice, and of peace. Since the light of Christ has been entrusted to the Church, the Vicar of Christ concluded, each member of the Church must see to it that his light shines before men through the good works he performs. And of all possible good. works, the one most needed today is a constant and unceasing effort toward the establishment of a .just peace. After the message inspired by Christ's Resurrection from the dead, it is fitting to place the allocution which His Holiness 290 I~.OM AN DOCUMENTS delivered on March 30i 1958 (AAS, pp. 265-67), to tl~e families of Italian so'ldiers who were killed or lost in war. The Pontiff observed that in such situations the lot of those who are without the faith is tragic; for them the dead are. gone forever, mingled inextricably with the dust of the battleground where they fell. But those with the faith, though their hearts are still sorrowful, find consolation in the divine promise of an immortal life. They know that the souls of the departed are in heaven or in purgatory. In the first case, the dead can assist the living in a way grea.ter than if they were still alive; while in the second case those who are living can still provide their departed with efficacious help. Even those who have disappeared in the war are not com- ,pletely vanished for those who have the faith; they know that 'those who are lost still remain under the eye of an all-loving and all-powerful God with whom they can intercede for the welfare of/.the loved ones who have never returned. In con-clusion ;the Pope emphasized that between his listeners and their loved ones there exists an indestructible union, that of the communion of saints. For Priests, Seminarians, and Religious ~On October 27, 1957 (AAS, pp. 292-96), the Sacred Congregation of Seminaries and Universities issued a letter to all ~local ordinaries concerning the fostering of the Latin language among priests and seminarians. The knowledge of Latin, the letter pointed out, is proper to a priest, for this is the language he will use in performing those sacred duties in which he is the representative of Christ. Nevertheless, there is considerable evidence that the knowledge of Latin among priests is decreasing notably. For this reason the Sacred Congregation has seen fit to issue a booklet wherein are gathered together all the pro-nouncements of recent popes on the matter of Latin and the priest. (In a footnote to the letter th~ titles of two booklets sent to local Ordinaries are given: Summorum Pontificum cum 291 R. F. SMITH Review for Religious de humanioribus litteris tum praesertim de Latina lingua docu-menta praecipua and II Latino lingua viva nella Chiesa.) The letter then proposed various practical remedies for meeting the situation, the first and most important of which is to see that the teachers of Latin in seminaries are carefull}; selected and well trained. Secondly, seminarians should begin their study of Latin from the very start of their training and their reading should include not only classical authors but also Latin authors of other times; in this way they will be able to see that Latin is not a dead language but that under the pro-tection of the Church it has always been an instrument ot: human wisdom and culture. Thirdly, all seminarians should be given ample time for the cultivation of their knowledge of Latin. 'On April 11, 1958 (AAS, pp. 282-86), the Holy Father addressed the members of the Congress of Studies on East-ern Monasticism, remarking that monasticism flowered after the end of the persecutions, since generous souls desired this ~ orm .of perfection as a sort ot: voluntary martyrdom destined to replace the martyrdom of blood. He also noted that the religious state of perfection in all its essential elements, came into being in the East, so that "eastern monasticism is at the origin of all Christian religious life and its influence is felt even today in all the great religious orders. The spirituality of the desert, he continued, that form of the contemplative spirit which seeks God in silence and in abnegation, is a pro-found movement of the spirit which never ceases in the Church. The Pontiff concluded by urging his listeners to pursue their studies ofeastern monasticism so that from day to day the origi.ns and principal characteristics of that monasticism become better known. Under the date of April 3, 1958 (AAS, pp. 312-18), His Holiness sent a letter to the religious of Portugal who had con-vened in Lisbon for a congress concerning the states of per-fection. In the beginning of his letter the' Holy Father 292 September, 1958 ROMAN DOCUMENTS reviewed the history of ~P0rtugal, showing how the history of that country could not be written without including the work of religious throughout that history. He also remarked that where the religious state is lacking, Christian life can only rarely achieve that perfection that should be a characteristic note of the Mystical Body of Christ on this earth; accordingly, the religious state, radiant and splendid with the practice of virtue, is an essential element in the Christian development of each diocese. The Vicar of Christ then turned to a consideration of the problems of adapting older forms of religious life to modern conditions. Such adaptation will be possible only if every religious, novice as well as professed, knows the dis-tinguishing marks of his own institute; moreover, religious must be trained to distinguish between what is necessary and unchangeable in their institute and what has been added in the course of time and should be adapted to changed condi-tions. However, he pointed out, these latter elements should not be discarded simply because they are old but only to the extent that they hinder or prevent greater good. The Pontiff urged his listenersto work univaveringly for an increase in religious vocations in Portugal. He concluded his letter by reminding the recipients that contemporary life requires religious who are eminent by reason of piety, virtue, and learning and by urging them to do once more what the religious of Portugal have done so eminently in the past: to bring the light of the gospel to many peoples of the world. Moral Problems in Psychology On April 10, 1958 (AAS, pp. 268-82), the Roman Pontiff spoke to the members of 'the Thirteenth Congress of the International Society for Applied Psychology. In the first part of the allocution, the Pontiff defined personality as the psychosomatic unity of man in so far as it is determined and governed by the soul. After. elucidating each part of this definition, he went on to delineate the most important traits 293 R. F. SMITH Review for Religion,s of personality from the moral and religious viewpoint. The firs: of these characteristics is that the entire man is the work 6f the Creator; by .creation man is similar to God, and in Christ he has received divine sonship.~ These, he remarked, are data that psychology cannot neglect; for they are realities, not imaginary fictions, guaranteed as they are by the infinite mind of God. The second characteristic of human personality is that man has the possibility and the obligation of perfecting his nature according to the divine plan, while the third characteristic noted by His Holiness was that man is a responsible being, capable of shaping his conduct according to moral rules. Finally, in order to understand human personality it must be remembered that at the moment of death the human soul remains fixed in the dispositions acquired during life. The psychologist must remember this, since he is dealing with acts which contribute to the final elaboration oi: the personality. In the second part of his discourse, the Pope took up the morality of various techniques of testing and investigating psychological matters. The aim of psychology, which is" the scientific study of human attitudes and the healing of psychic sickness, is praiseworthy, he asserted; nevertheless, it cannot be said that the means adopted are always justified. Morality teaches that the exigencies of science do not justify any and all techniques and methods; these latter must be submitted to the moral norms of right action. The Pope then considered the rights of the subject who undergoes psychological treatment or experimentation. The contents of the subject's psyche, he noted, belong to the subject. It is true that by the way he acts and comports himself he already reveals some part of his psyche and these data the psychologist can use without any violation of the rights of the subject. But there is another part of the psyche which a person wishes to preserve from the knowledge of others; likewise, there are psychic regions which the subject himself is unaware 294 September, 1958 ROMAN DOCUMENTS of; into. such intimate regions of the psyche no one may pene-trate against the will of the subject. If, however, the subject freely gives his consent, the psychologist may in the majority of cases enter into the recesses of the subject's psyche without violating any moral law. It must, however, be remembered that the subject does not have unlimited power to grant access to his innermost psyche. The subject, for example, cannot grant .access when that access would involve the violation of the rights of a third party or the ruining of an individual or collective reputation. Nor does it suffice in such cases to say that the psychologist and h~is assistants will be bound to keep such things secre_t; for there are some matters (for example, the secret of confession) that can never be revealed. The Vicar of Christ then asks what is to be thought of a person who out of a spirit of heroic altruism offers himself for any and every type of psychological experimentation and investigation. His Holiness replied to this question by saying that since the moral value of a human action depends primarily on its object, heroic altruism can never justify psychological procedures that are morally evil by reason of their object; if, however, the object is gcJod or indifferent, then such heroism will increase the moral worth of the action. The Holy Father then turned to consider whether the general interest and public ~authority could permit the psycho-logist to° employ any and all methods of probing the humar~ psyche. He replied that the f~lct that immoral procedures are. imposed by public authority does not make such procedures licit. As for the question whether the state can impose psycho: logical tests and examinations on individuals, the Holy Fa'ther referred to his allocutions of September 43¢1952, and of Sep-tember 30, !954.; moreover, .he~ pointed out that, with regard to the impo.s.ition of such tests on ,children.: ando,minors,, the .s.tate must also take account of. the rights of,th0se who .have more immediate authority over the education-.of children, that is, the family, and the Church. 295 R. F. SM~H Review for Religious The third and concluding section of the allocution was devoted by the Pontiff to a consideration of some basic moral principles. In developing this section the Holy Father remarked that there are three types of immoral action. The first type. consists of those actions the constitutive elements of which are irreconcilable with moral order; such action, it is clear, may never be licitly performed. Hence, since it is part of the moral order that man should not be subject to his inferior instincts, any tests or techniques of investigation in psychology that involve such submission are immoral and must not be employed. The second type of immoral action includes those actions which are immoral not because of any of their constitutive elements, but because the person acting has no right to such action. Thus, for example, it is immoral to penetrate into the consciousness of anyone, unless the subject gives the investi-gator the right to do so. The third type of immoral action includes those actions which arouse moral danger without, a proportionate justifying cause. Psychologists, then, may not use methods and techniques of investigation that arouse moral dangers unless the reasons for utilizing such methods are proportionate to the dangers involved. The Pontiff then concluded his allocution by expressing the hope that his listeners would continue their efforts to penetrate further into the complexities of the human personality, thereby aiding men to remedy their defects and to respond more faithfully to the sublime designs which God has for each individual. Five Addresses to Groups of Italians The first of these addresses was delivered by the Holy Father on March 9, 1958 (AAS, pp. 205-12), to thirty thousand Neapolitan workers massed in the piazza in front of St. Peter's in Rome. He pointed out to the workers that a large number of the people of their region were living in subhuman con- 296 Septe~n bet, 1958 ROMAN DOCUMENTS ditions, stressing especially the lack of adequate housing in that region and the prevalence there of unemployment. In spite of this, h~wever, he noted that the southern part of Italy has always resisted the false promises of atheistic materialism, thus proving at once the solid foundation of their religious attitudes and their innate sense and appreciation of the spiritual values of life. He urged his listeners to press on with the economic betterment of the south of Italy, but also warned them that such improvements would be of little value unless they were accompanied by a parallel spiritual and moral growth. History, he. asserted, shows that material prosperity, unless guided by human wisdom and by religion, is often the first step toward decadence. Ten days later on March 19, 1958 (AAS, pp. 212-16), the Pontiff addressed an even more imposing audience, this one consisting of 100,000 young Italians, members of Catholic Action. He told his listeners that their presence in the pia~zza of St. Peter's was irrefutable proof of the indestruct-ible and dynami~ vitality of the Church. Then he urged his listeners to reflect on the springtime of history that God is preparing for the world and for the Church. Certainly, he said, the world has just passed through a terrible period of history, but a Christian knows that God will always draw good from evil. The material life of mankind, he noted, though not without its miseries, is steadily climbing higher. Intel-lectually, too, there is constant growth; automation gives promise of releasing men for the pursuit of intellectual matters; while technical progress is permitting the wider and easier diffusion of human culture. In social matters, finally, the same note of progress can be seen. Now for the first time since the birth of Christ, men are conscious not only of their interdependence but also of their stupendous unity, thereby becoming more and more prepared to see themselves as the Mystical Body of Christ. In spite, therefore, of the storms and winds that still exist, it can safely be thought that the long hard winter of history is 297 Review for Religious now drawing to a close and that there is beginning a spring-time that is prelude to an age which will be one of the richest and most luminous in mankind's history. On March 23, 1958 (AAS, pp. 216-20), the Holy Father addressed a group of Romans whose native place was the Province of Picena. He told them to be proud of their regional traditions and characteristics, but also reminded them that they should love their entire country for Italy has con-tributed munificently to the patrimony of the world and she, more than any other country, is closely linked with the work of Christ. Love of country, however, can itself degenerate into a dangerous and exaggerated nationalism. Hence, he advised his listeners to open their vision to the entire world by becoming intensely aware of that supreme reality which is the Church. Italian agricultural workers composed the audience before whom 'Hi~ Holiness spoke on April 16, 1958 (AAS, pp. 287- 91). "Pointing out to them that each Christian has his own place in the Mystical Body of Christ, he recommended that each of his listeners strive to perform his function in that Body perfectly, sit~ce Christians can be assured that any type of life, if it is lived as it should be, is equivalent to the perfect accom-plishment of a sacred duty and is an act of authentic service and love of God. The last of the five addresses to Italians was given by radio message on April 24, 1958 (AAS, pp. 326-30), to the inhabi-tants of the island of Sardinia. The Holy Father congratulated the Sardinians on the increase of material prosperity which they have achieved since the war, warning them, however, that they must not seek to "modernize" spiritual values on the mistaken grounds that Christian ideals of action are now outmoded. He concluded his message by exhorting them to do all in their po,~er to achieve a perfect social order on their island. Miscellaneous Matters On April 26, 1958 (AAS, pp. 318-22), the Holy Father addressed the participants in the Fourth Congress of the Italian 298 September, 1958 ROMAN DOCUMENTS Federation of Women's Sodalities of Our Lady. Recommend-ing that they take Mary as the model of their life and action, he showed them how Mary can teach them to act for the Church. The Blessed Virgin, he said, was present at the beginning of the Church on Pentecost and since then she has never ceased to watch over that Church. A good sodalist must imitate Mary in this and become convinced .that Christian perfection cannot be achieved without preoccupation with the needs of others. Finally, the Pontiff encouraged his listeners to make a careful study of the doctrine of the Mystical Body, since men today are ready to listen to a teaching which considers all humanity as but a single body with a single heart and a single soul. On April 13, 1958 (AAS, pp. 286-87), the Pope ad-dressed a group of delegates from French Africa, praising their efforts for the industrial development of Africa. He stressed the urgency of the economic develolSment of Africa on the grounds that in the modern world underdeveloped countries cannot enjoy complete freedom. Four documents published in AAS during the period under survey were concerned with the beatification of Teresa of Jesus Jornet y Ibars (1843-97), virgin, foundress of the Congregation of the Little Sisters of the Helpless Aged. Or~ January 7, 1958 (AAS, pp. 230-32), the Sacred Congregation of Rites approved the two miracles needed for her beatification; later, on March 28, 1958 (AAS, pp. 332-33), the same con-gregation affirmed that it was safe to proceed with the beati-fication. Accordingly, on April 27, 1958 (AAS, pp. 306-9), the Holy Father issued an apostolic letter proclaiming her beatifica-tion; and the next day (AAS, pp. 322-25) he delivered an allocution on the new Blessed to those who attended the beati-fication ceremonies. In the allocution he stressed three char-acteristics of her life: her tender devotion to the Blessed Virgin which she drew from her association with the Carmelites; her charity for 6thers, especially for the poor, which was of Fran- 299 R. F. SMITH ciscan inspiration; and her simple and tranquil abandonment to the will of God, which she learned from the author of the Spiritual Exercises. During the period surveyed the Sacred Penitentiary re-leased the text of four prayers composed by the Holy Father. The first of these prayers (AAS, pp. 235-36) was composed to. be recited by members of the armed forces of the Republic of Argentina; the second of them (AAS, pp. 334-35) is intended to be recited by young girls; the third prayer is a prayer to be recited by workers to St. Joseph the Worker; and the fourth prayer was composed to be recited by prisoners. Each of the above prayers carries an indulgence of three years whenever the prayer is recited devou, tly and with contrite heart by the persons for whom the prayer was intended. The last two documents to be consideied are concerned respectively with the Church in Columbia and in Canada. On October 23, 1957 (AAS, pp. 224-25), the Sacred Congrega-tion of the Consistory gave definitive approval to the statutes governing the national episcopal conference of the Republic of Columbia. By a decree of November 21, 1957 (AAS, pp. 232-34), the Sacred Congregation of Seminaries and.Universi-ties canonically established the Catholic University of Sher-brooke in Canada. The local ordinary, the archbishop of Sherbrooke, was named the Grand Chancellor of the new university. OUR CONTRIBUTORS BARNABAS MARY AHERN, formerly professor of Scripture at the Passionist House of Studies, Chicago, Illinois, is at present com-pleting post-graduate requirements for a doctorate in Sacred Scripture in Rome. RICHARD P. VAUGHAN, an assistant professor of psy-chology at the University of San Francisco and d staff member of the McAuley Clinic, St. Mary's Hospital, is currently engaged in psycho- .therapy with religious men and women. JOSEPH F. GALLEN is professor of canon law at Woodstock College, Woodstock, Maryland. R. F. SMITH is a member oi: the faculty of St. Mary's College, St. Marys, Kansas. EDWARD HAGEMANN is spiritual director at Alma College, a theologate for Jesuit scholastics, at Los Gatos, California. 300 I-low Should Mental Prayer Be Practical? I::dward Nagemann, S.J. o NCE I ATTENDED a conference on prayer in which the speaker undertook to show. how mental prayer is made practical. In a contemplation on the hidden life, he said, we picture our Lord sweeping the house--his care, His modestly, His simplicity. Let us draw from this the resolve: in imitation of Christ I shall sweep my room today at such and such an l/our. No one will deny that such prayer is practicalmwith a ver~gear~ce. But is this the full meaning of that "practical prayer" on which spiritual writers unanimously insist? This we may reasonably doubt. That mental prayer should be practical in some sense is unquestionable. To concern oneself in daily prayer with pious thoughts and movements of the will and yet, day after day, to permit voluntary failures in charity and obedience smacks of illusion. These interior convictions, these acts of the will must in some way flow into action and radiate their influence on one's daily life. Here is where the problem lies. How can we make prayer practical in this way? No simple answer, it seems, will serve as a catchall. Muck "depends, for example, on the state or stage of prayer one has reached. Alphonsus Rodriguez, who wrote primarily for young religious in the early years of their formation, warns us that we must not be satisfied with drawing from meditation a general desire of serving God but should come down to particular in-stances in our life when we can practice such and such .a virtue. (Practice of Perfection and Christian Virtues, 1929, p. 335). This, he states, is one ot~. the chief fruits to be gathered from meditation on the sacred Passion (II, p. 514). Practical prayer 301 EDWARD HAGEMANN Review for Religious in this sense is eminently suited to the audience Rodriguez pri-marily has in mind. Li3uis Lalleman~, on the other hand, was a tertian instruc-tor. Those whom he instructed had been in religion for ten years at the very least and were, therefore, somewhat experi-enced in mental prayer. Moreover, he was giving instruction also for the future lives of his hearers. Dealing with "practical prayer" in the Society of Jesus, Lallemant says, It is an error in prayer to constrain ourselves to give it always a practical bearing. We excite and disquiet ourselves in resolving ho~J we shall behave on su~Ch and such an occasion, what acts of humili.ty, for example, we shall practice. This way of meditating by consideration of virtues is wearisome to the mind, and may even possibly produce disgust. Not but that it is well to do this when we pray, to foresee occa-sions and prepare ourselves for them; but it should be done with free-dom of mind, without refusing to yield ourselves to the simple recollec-tion of contemplation when we feel ourselves drawn to it. (The Spiritual Doctrine of Father Louis Lallemant, 2nd. Princ., Sec. II, Chap. IV, Art. 1) We have here hit upon one of the differences between dis-cursive prayer and contemplation. This latter is not necessakily mystic in the strict sense. It is called, among other names, the prayer of simplicity, the prayer of faith, the prayer of simple recollection. In it, seeing by faith, we look and love. We may be taken up just with the Person of Christ and not with His virtues, arid there is no necessary turning back on ourselves,' The hour of prayer may pass without any reflex act on our-selves or any resolution being formulated. Yet the passing of an hour in the presence of the One we love tones up the whole spiritual man so that the entire day is influenced although we cannot say afterwards that this or that good action Was dhe directly to our hour of mental prayer. Archbishop Goodier has some words very apropos of this. The whole purpose of Illuminative prayer . . . is to make 'the super-natural life more and more a reality . If the supernatural thus becomes our atmosphere, our horizon, in prayer, then in ordinary life it must have its effect. This will follow, and in the actual experience of those who live by such prayer it does follow, even if no "application," no "res-olutions" whatsoever are made. If my life has been really with Christ for an hour, and if my soul all the t(me, no matter with what distractions 302 September, 1958 PRACTICAL MENTAL PRAYER? and pre-occupations of mind, has really been trying to express itself in some way to Him, then, not only for that hour, but for the rest of the day the knowledge of that person will abide. (An Introduction to the Study olr Ascetical and Mystical Theology, 1938, pp. 169-70). Goodier is but following in the footsteps of another Jesuit, a great master of the science of prayer, Jean de Caussade. In an answer to the question what becomes in this kind of prayer of the resolutions which one is accustomed to make dur-ing meditation, De Caussade replies: "There is another time for making these; the time of recollection is not fitted for this. . . Besides, usually as a result of this recollection, one finds oneself in all circumstances well disposed towards the practice of good and the dispelling of evil; and therefore much better equipped to keep those good resolutions that one formerly made without great effect." (On Prayer, 2nd. ed., 1949, p. 206) In discursive prayer the immediate end is the practice of some particular virtue. In the prayer of simple recollection the immediate end is union with God. The ultimate end, of course, is--must be~the practice of virtue. There is no necessary looking at self, no examination of self, no reflex acts. One looks at God. The acts are direct. As St. Francis de Sales says: There are souls who r~adily double and bend back on themselves, who love to feel what they are doing, who wish to see and scrutinize what passes in them, turning their view ever on themselves to discover the progress they make . Now all these spirits are ordinarily subject to be troubled in prayer, for if God deign them the sacred repose of his presence, they voluntarily forsake it to note their own behaviour therein, and to examine whether they are really in content, disquieting themselves~ to discern whether their tranquillity is really tranquil, and their quietude quiet; so that instead of sweetly occuping their will in tasting the sweets of the divine presence, they employ their understanding in reasoning upon the feelings they have; as a bride who should keep her attention on her wedding-ring without looking upon the bridegroom who gave it to . her. (Treatise on the Love of God, 1942, p. 259) Actually, at the end we may wonder if we have a good meditation. This may be a good sign, for as St. Francis de Sales says, "He who prays fervently knows not whether he prays or not, for he is not thinking of the prayer which he makes but of God to whom he makes it" (Treatise on the 3o3 EDWARD HAGEMANN Review for Religious Love of God, p. 391). Here en passant we may point out the importance of a brief recollection after the prayer is over. In it we see how we have done, if any carelessness crept into the prayer itself or into the preparation before. We thank God for what He has enabled us to do, and we note the general direction our prayer has taken. All that we have said brings out an important truth in spiritual theology. It is this: spiritual perfection is measured by the love that is in a soul, i.e., by both affective and effective love. St. Francis de Sales explains these two loves for us: By affective love we love God and what he loves, by effective we serve God and do what he ordains; that joins us to God's goodne.ss, this makes us execute his will: The one fills us with complacency, benevolence, ydarnings, de-sires, aspirations and spiritual ardors, causing us to practice the sacred infusions and minglings of our spirit with God's, the other establishes in us the solid resolution, the constancy of heart, and the inviolable obedi-ence requisite to effect the ordinances of the divine will, and to suffer, accept, approve and embrace all that comes from his good pleasure; the one makes us pleased in God, the other makes us please God. (Treatise on the Love of God, p. 231) Now it will always be safer to judge of the perfection of any soul by its effective love, i.e., by its virtuous life, for this will be a proof that the affective love is genuine. This is what the Church does in the inquiries leading up to canoniza-tion. Nevertheless, the perfection of one's spiritual life will depend primarily on affective love. This affective love is not a movement of the affections that arises spontaneously within us without any consent of our free wills; but it consists of acts freely admitted, both acts of the love of God and acts ¯ of the other virtues aroused out of love for God. Now, this is precisely what occurs in contemplation. We look and love. This loving consists sometimes of a single act lasting a certain length of time, sometimes of consecutive acts of the love of God for Himself or of the other virtues aroused by and clothed, so to speak, in love. As these are direct, not reflex acts, they are almost imperceptible When perceived, it is only in a 304 September, 1958 PRACTICAL MENTAL PRAYER? confused manner~ The effects, however, of this kind of prayer are most perceptible. They are good works. An eminent theologian, Joseph de Guibert, S.J., in his treatise, "Perfection and Charity," has these pertinent words: "One cannot immediately condemn as useless those general im-pulses of the love of God (e.g. in mental prayer) which are not immediately followed by some practical conclusion or resolve. If these are true movements of love, that is, not merely emotional but elicited by an act of free will, then they are meritorious in themselves and can greatly contribute to the increase of the dominion of charity over one's whole life." (The Theology of the Spiritual Life," 1953, p. 55) These words are but an echo of the strong statement of Lallemant: "We should regard as practical, and not purely' speculative, such exercise of prayer as disposes the soul to charity, relig-ion and humility, etc., although the affection remains within the soul, and does not express itself in outward a~ts" (The Spiritual Doctrine of Father Louis Lallemant, 2nd. Princ., Sec. II, Chap. IV, Art. 1). We see the importance of this affective love stressed in the third week of the Spiritual Exercises of St. Ignatius. At the end of the second w~ek the resolution or "election" has been made. The important thing now is to strengthen oneself so that one will be .ready to carry it out. In other words, the third week, as well as the fourth week, is to confirm the resolu-tion. Now, what St. Ignatius wants, in this week is told us in the third prelude of every contemplation, "To ask for what I want. It will be here grief, feeling and confusion because for my sins the Lord is going to the Passion." If I affectively love Christ in His sufferings, I shall more readily show my effective love for Him in action. What holds in a retreat holds also in general for medi-tation on the Passion. In a meditation on the crowning of thorns, Archbishop Goodier says: "Throughout meditation on the Passion there is little need to look for application; its own 305 EDWARD HAGEMANN Revicw for Religious dead weight should be enough, pressing down on us as it pressed down on Him; in scenes such as this, in particular, we need do no more than try to realize what they contained; to do so is to grow in sympathy, and sympathy is love." (The Crown of Sorrows, !.932, p. 92) To conclude. We have considered the two extremes in ordinary mental prayer: discursive and contemplative prayer. We have seen that both of these are practical. Between these two kinds and also in these two kinds themselves, there are as many stages and degrees as there are people making mental prayer. Because of temperament, training, family and educa-tional background, physical condition, etc., some people tend more to reflection, others more to acts of' affection. Some have more problems, psychological and spiritual, than others. All this influences mental prayer and the practical turn it will take. Moreover, as one progresses in prayer, it will always be toward simplification both in the thought process and in the affections. In addition to all this, it must never be for-gotten that mental prayer is--prayer. It is not just thinking and reflecting, examining self and making resolutions. As Father Edward Leen puts it: "It must always be remembered that return upon ourselves is not the essential activity and such return must be interwoven with abundant petition for Divine Light. Any concentration on self not directed and controlled. by a supernatural impulse and movement of grace is likely to beget mere natural activity if not degenerate into morbid self-analysis." (Progress Through Mental Prayer, New York, 1947, p. 182, note 6) ¯ We are to make progress, then, in perceiving more clearly and readily the touches of grace and in following its attrac-tions as to the choice of both the matter and the manner of our mental prayer--and all without anxiety. As a result we shall notice within ourselves a gradual growth in gentle pa-tience, a deepening of peace, and a desire more and more to do God's will--a complete surrender to His good pleasure 306 September, 1958 ]~OOK REVIEWS everywhere and in everything. Mental prayer is not an end in itself but a means by which we prepare ourselves to serve God better. That prayer, then, is practical that helps us to this preparation. As Our Lord expressed it, "By the fruit the tree is known" (Matt. 12:33~. De Caussade sums it up thus, "All prayer which makes us holy, better or less wicked is surely good, for it is just a means of sanctification" (On Prayer, p. 202). And somewhat more fully in his other work: "All prayer that produces reformation of the heart, amendmen~ of life, the avoidance of vice, the practice of the evangelical virtues and the duties of one's state, is a good prayer" (Aban-donment to Divine Providence, 1921, p. 140). Book Reviews [Material for this department should be sent to Book Review Editor, REVIEW ~FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] THE PRACTICE OF THE RULE. By Louis Colin, C.SS.R. Translated from the French by David Heimann. Pp. 250. The Newman Press, Westminster, Maryland. 1957. $3.75. At first glance The Practice of the Rule might appear as just another book on religious perfection within the cloister. However, the book distinguishes itself fiom most of those of similar bent by treating at length an area of religious life which more fre-quently than not receives only passing mention from ascetical authors. Father Colin attempts to give "a complete and precise synthesis of the practice of the rule: its nature, its necessity, its enemies, its developments, its prerogatives." By more than a mere expository presentation, the author proposes to instill a love of the rule that will motivate the religious to an-exact and a generous practice of his order's institute as manifested by his observance of the rule. A brief introductory chapter presents the reader with a clear analysis of the fundamental character and primacy of an interior practice of the rule, the source of any sincere exterior observance. "Once again: the value of observance is measured less by its exterior rigor than by its spirit. The man whose practice of the rule is as 307 BOOK REVIEWS Review for Religious regulated and exact as a clock will have less virtue than another who is less regular but more spiritual in his obedience." The six following chapters treat in detail the interior practice which must perforce regard the rule with faith, confidence, and love. Faith in the rul~ is demanded because of the holiness and the authority of the rules themselves. Confidence in the rule depends on two factors: "conviction--hoping for everythihg from the practice of the rule; and fear--dreading everything from the violation of the rule." Love of the rule is "the most perfect and most necessary" force in interior practice of the rule. An interior practice rooted in deep faith, firm confidence, and genuine love leads riaturally and logically to regularity, that is, the exterior practice of the rule. "The Fine Points of Observance" and "The Martyrdom of Observ-ance" contain the author's views on this external observance. The final chapters discuss the enemies of both interior and exterior practice, progress in religious obgervance, and the advantages both to the individual and to the religious order which God has attached to perfect regularity. "Father Col~n" develops the subject clearly and forcefully. Prob-ably, as he himself suggests in the forward, the quotations are too numerous and, though they are "not without justification," could be fewer in number. The style is easily comprehended and befitting a tgpic of this nature. At the same time, credit is due David Heimann, whose translation from the French leaves little to be desired. Regrettably, perhaps, Father Colin feels compelled to observe that rule violations, "when they are unjustified, are never entirely free from sin." Apart from the fact that some moyalists dispute this, the employment of such a motive for rule observance.bespeaks in a sense a certain lack of confidence in the generosity and sin-cerity of ihdividual religious who, p~esumably, without such a motivation would fall into a wholesale disregard of the rule. In other places throughout his book, however, Father Colin definitely appeals to these two virtues--generosity and sincerity--as a solid foundation upon which true religious regularity rests. Consequently,. his treatment of the sinfulness of rule violations need not obscure the otherwise lofty motivation he presents. The Practice of the Rule not only is profitable for private reading and study, but also has value as public reading during times of retreat, of renovation of vows, or on days of the monthly recollection.--Rds~gT E. MuggAv, S.J. 308 ,September, 1958 BOOK REvIEWS THE GOLDEN DOOR. The Life of Katherine Drexel. By Katherine Burton. Pp. 329. P. J. Kenedy & Sons, 12 Barclay Street, New York 8. 1957. ~3.7~. This biography offers an interesting factual account of the background and activities of Mother Katherine Drexel, foundress of the Sisters of the Blessed Sacrament for Indian and Colored People~ Tl~e second of three daughters of Francis Drexel., Jr., a promi-nent banker of Philadelphia, Mother Katherine spent the early years of her life enjoying the usual privileges, which great possessions afford. The formality of frequent social events in the town house was succeeded each summer by the pleasant days of leisure at the family's "country estate. Various visits or excursions while at home and extensive travel abroad, especially in Europe, complemented her formal education. The most important part of h.er heritage, how-ever, was thee deep Catholic piety and admirable charity which were so characteristic of her parents. One result of the innumerable visits of members of the hierarchy and missionary priests seeking financial aid for their work was the interest in the plight of the Indians and Negroes aroused in Mother. Katherine. Her concern increased as she learned of the manner in which these Americans were neglected and even deprived of their rights, by their government. While seriously co.nsider'ing her vocation, an audience with Pope Ldo XIII strengthened her decision to devote her life as well .as her wealth to these unfortunate Ameri-cans. This led to the establishment of a new congregation of sisters devoted exclusively to the Indians and colored people. After he.r own religious training under, the guidance of the Sisters of Mercy had be.en completed, the story of her life is, to a great extent, the story of successive trips:, to Rome in order to hasten the approval of hero congregation; to each mission, church, or school to inspect and direct operations. She established "three houses of social service and one mission center, many rural schools, eigh~ of them supervised by her sisters, sixty-one other schools-- twelve high schools, forty-eight elementary schools--and Xavier University, the first Catholic university ' in the country for its Negro citizens." A long life filled .with the hardships of travel and multiple administrative duties was terminated after a serious lingering illness. Mother Katherine died in 1955 at the age of ninety-six. 3O9 BOOK R~-TIEWS Review for Religious Love is expressed in deeds. And Katherine Burton has rightly recalled in an excellent manner the outward deeds of Mother Katherine. This reviewer found the general pattern of visits and trips somewhat tedious, but much less so than what Mother Katherine herself must have experienced. What is implicit in the deeds could have been, perhaps, made mo~e explicit by allowing Mother Katherine to express herself at greater length on various occasions. But perhaps a companion volume is planned to give us a more penetrat-ing study of the interior life and spirit of this remarkable handmaid of the Lord. The book i~ recommended reading for all. h JOHN W. MACURAK, S.2. KNIGHTS OF CHRIST. By Helen Walker Homan. Pp. 486. larentice. Hall, 70 Fifth Avenue, New York 11. 1957.$12.50. In this handsome and expensive volume forty-five Catholic orders of men pass in review. Instead of trying to be exhaustive, ¯ Mrs. Homan has chosen to present the oldest orders and/or those best represented in the United States today. Nece, ssarily, readers. will be disappoii~ted by the omission of groups they are interested in. Positively, however, the result is good: instead of very brief entries on every group in existence today, there are substantial essays of roughly ten pages, a length that allows Mrs. Homan some room to describe each oiae's historical origins, its peculiar spirit, and its work in the United States. My one regret is that space could not be found for at least one representative of eastern monasticism. Furthermore, Mrs. Homan has successfully carried through the difficult task she assigned herself. She has consulted the proper solid sources; the book is not a rosary strung with legends. Her statistics seem up-to-date and reliable (although I know of no other source for 4,000,000 Franciscan Tertiaries in 1947). She maintains a decent proportion both between essays and between the various parts of each essay. By its very nature, such a volume is bound to seem repetitious in style and content to the reviewer who reads it in a rather short space of time. At appropriate times of the year, however, each chapter would make interesting and profitable reading, say, in the dining rooms of thbse communities which have reading during meals.~W. P. KROLIKOWSKI, S.J. 310 September, 1958 BOOK ANNOUNCEMENTS THUNDER IN THE DISTANCE. The Life of P~re Lebbe. By Jacques Lederq. Translated from the French by George Lamb. Pp. 322.' Sheed and Ward, 840 Broadway, New York 3. 1958. His Belgian parents had English associations, so even in Ghent they called little Frederick Lebbe (1877-1940) Freddie. But early in life he interested himself in St. Vincent de Paul and China and, accordingly, called himself Vincent Lei Ming Yuan. We are told that the Chinese name means "Thun~[er in the Distance." The name turned out to be symbolic of not only the cannonfire and aerial bombing over his China as he was leaving that dear land for God, but also of the rain of grace in China during his thirty-nine years as Chinese citizen and missionary. Qery fdw books are so worth giving to any foreign missionary anywhere as this very beautifully written life. Any foreign missionary can learn wha.t he or she should be by reading this inspiring and amazing story of how little Phre Lebbe made himself a model.~6~ any missionary, clerical, religious, or lay. Any refectory audience interested in some entertaining, in-spiring, amazing history of the Church must hear this book read. The amazing part of the book is the opposition from really good men, priests and bishops, to the unequivocal directives of the Holy See that missions foster vocations among their converts. Since vocations mean priestsand religious, priests and religious mean bishops and. superiors, this means Asiatics and Africans over Europeans. Thanks be to God for the great missionary encyclicals of Popes Benedict XV, Pius XI, and Pius XII and for the very considerable part little P~re Lebbe had in giving the Church her now several hundred Chinese and Japanese and Indian ~nd Negro bishops and cardinals! Thanks be to God for the International Catholic Auxiliaries of Chicago and elsewhere whom Father Lebbe's great organizational ability gave us for the formation of good lay apostles.--PAuL D~NT S:J. BOOK ANNOUNCEMENTS BENZIGER BROTHERS, INC.,. 6-8 Barclay Street, New York 8, New York. Teach Ye All Nations. By Edward L. Murphy, S.J. Here is an excellent introduction to missiology. The problem of the missions is viewed from many angles and is presented in its proper perspective. Consequently, it is an appeal for the missions that is different. 311 BOOK ANNOUNCEMENTS Review for Religious Instead of pointing out the desperate needs of the missions, it sets forth the theology of the. missions, not for theologians but for the general reader. Anyone who reads this book and applies its doctrine to himself will become mission minded aad do his share in carrying out our Lord's injunction: "Teach ye all nations." Pp. 234. $2.7L THE BRUCE PUBLISHING" COMPANY, 400 North Broadway, Milwaukee 1, Wisconsin. Religious Men and Women in Church Law. By Joseph Creusen, S.J. Sixth English edition by Adam C. Ellis, S.J. This is not a reprint but a completely revised edition of a classic volume. Seven appendices greatly increase its value. There you will find the list of questions for the quinquennial report; a summary of the la~ regarding .diocesan congregations of religious women/; a new papal instruction on" the cloister of nuns; decrees of t}~e Sacred Congrega-tion of Religious on military service; and a letter of the same con-gregation on the use of radio and television. Pp. 380. $6.50. EDUCATIONAL CONFERENCE OF THE SISTERS OF ST. JOSEPH .OF CARONDELET, Fontbonne College, St. Louii, Missouri. The Intellectual Life of the Religious. Proceedings and Papers of the Fifteenth Meeting, 1957. Sisters whose work is education can find in the proceedings excellent directives to achieve an integration of the spiritual and intellectual life so necessary for them if they are to achieve success in thd work to which God has called them. Pp. 100~ FIDES PUBLISHERS, 744 East 97th Street, Chicag~ 19, Illinois. Our Life of Grace. By Canon F. Cuttaz. Translated.by An-geline Bouchard. One of the more difficult subjects in. theology, yet one most profitable from an ascetical point of view, is the subject of grace. It also happens to be the one about which non-theologians know the least since it is so difficult to find books on the subject which are not written for professional theologians. That is why we owe a debt of gratitude to the author of the present volume. He realized that "ignorance of grace is ignorance of what is most fruitful for our devotion; of'the dogmas' best suited to stir the heart and will to good; of the most consoling and inspiring truths' of our religion." To remove this ignorance on the part of many he wrote Our Life of Grace: That he was successful is assured by the fact that the French edition is already in its fifth printing. The translation is excellent. Pp. 327. $6.95. 312 September, lp58 BOOK ANNOUNCEMENTS More Than Many .Sparrows. By Leo J. Trese. This time Father Trese has written a book for lay people. It is their problems that he considers, their happiness .that he ~trives to promote.~ And he~ does it in his. accustomed manner which is at once interesting and persuasive. Pp. 137. $2.95. -~ "~Fides Publishers have jhst issued three of their books in~ pa~er-back 'editions~° Conversation with Christ by "Pet~'r-Thomas Rohrbach, O,C.D. Pp. "171. $1.25. Lend Me Your Hands 'by Bernard F. Meyer, M.M. Pp. 241. $1.50'. Father of the Family by Eugene S'. Geissler. Pp. 157. $1.25. These books were described in this column'in Januaiy, 1957, July, 1955, and: July, 1957, respectively. FORDHAM UlXfIVERSITY PRESS, New York 28, New~ York. Planning.lfor ~he Formation of Sister~, Studies on th~ Teaching Aposiolate.and Selections from Addresse~s of the Sister Formation Conferences. 1956-1957. Edited by,~ Sister Ritamary, C.H.M. ¯ This book oiS most interesting because of the clarity and authority .with which it portrays the many problems .of the teaching apostolate; it is indispensable i:or those responsible for meeting the many present and future needs of this apo~stolate; it is most consoling for it gives such .eloquent testimony, of the thought .and labor being expended to meet these many needs. Pp. 314. $3.50. GRAIL PUBLICATIONS, St. Meinrad, Indiaha. The Angels. By Pascal Parente. There exists in the universe created by God beings that far surpass man in intelligence and power. This ,is the w0r!d of pure spirits. ,Like men ~they had a period if probation' a~d many failed the test. They are now bad ~pi~'its br devilS.' Th~ good spirits or angels are ou~- allies and.can be coufited on' fo~ help "in ~our time of probation; the' devil~ are odr ad~,~rsaries. Many of us do not know enough about this spirii wdrld and its'contacts with ,the world in which we live. It is greatly to our ad~,antage~ tp~ldarn more about th~ w(~rld of the angels. The p~esent volume tells ~hat G6d has revealed concern-ing this universe of spiri'ts ahd ~vhat theologians havd bd~n 'able to deduc~ from"