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YOL. XII SO. 3 MAY, 1903 The ■ Gettysburg i GETTYSBURG COLLEGE GETTYSBURG, PA. BARBEHENN fc LITTLE, LTD., GETTYSBURG f PATRONIZE OUR ADVERTIZERS. I "We always nave tine; sea-sons novelties, "besides a complete line o£ staples at priees to tempt you, SPECIAL CARE TAKEN TO MAKE WORK STYLISH AND EXACTLY TO YOUR ORDER. ttlill m. Seligman, Tailor?, 7 Chambefsbupg St., Gettysburg, Pa. R. A. WONDERS Corner Cigar Parlors. A ful'i line of Cigars, Tobacco, Pipes, etc. Scott's Corner, opp. Eagle Hotel GETTYSBURG, PA. Pool Parlors in Connection. D. J. Swartz Dealer in Coantry Proflnce Groceries Ciprs and Tobacco GETTYSBURG. Established 1887 by Allen Walton. Allen K. Walton, Pros, and Treas. Root. J. Walton, Superintendent. Hummelstown Brown Stone Compaq, and Manufacturers of BUILDING STONE, SAWED FLAGGING, and TILE, IALTONVILLE DAUPHIN COUNTY, FENNA. Contractors for all kinds of cut stone work. Telegraph and Express Address, BROWNSTONE, PA. Parties visiting Quarries will leave cars at Brownstone Station, on the P. & R. R.R. PATRONIZE OUR ADVERTIZERS. Geo. E. Spacer, PIANOS, ORGANS, MUSICAL MERCHANDISE . MuaiC Rooms, - York St. Telephone 181 GETTYSBURG C. B. KITZMILLER, DEALER IN Hats, Caps, Roots. »nd ^"^fe^^-Douglas Shoes GETTYSBURG, TPJPS. h. M. AIAEMAN, Manufacturer's Agent and Jobber of Hardware, Oils, paints and Queensware Gettysburg, Pa. THE ONLY JOBBING HOUSE IN ADAMS COUNTY W. F. Odori, ^DEALER IN^k. Beef, fwh tail, t .SPECIAL RATES TO CLUBS. York Street, Gettysburg:, Pa. PATRONIZE OUR ADVERTISERS. EGKENR09E & BEGKEK CHAMBERSBTJRG ST., Dealers in Beef, Teal, Lamb, Pork, Sausage, Pudding, Bologna, Hams, Sides, Shoulders, Lard, Prime Corned Beef. The Medico-Chirurgical College of Philadelphia. DEPARTMENT OF MEDICINE Offers exceptional facilities to graduates of Gettysburg College, especially to those who have taken a medical preparatory or biological course. The instruction is thoroughly practical, particular attention being given to laboratory work and bed-side and ward;class teaching. Ward-classes are limited in size. A modified seminar method is a special feature of the Course. Free quizzing in all branches by the Professors and a special staff of Tutors. The College has also a Department of Dentistry and a Department of Pharmacy. All Gettysburg College students are cordially invited to inspect the College and Clinical Amphitheatre at any time. For announcements or information apply to SENECA EGBERT, Dean of the Department of Medicine, 17th & Cherry Streets, PHILADELPHIA, PA. Wright, %j \ Co. Manufacturers of high grade Fraternity Emblems Fraternity Jewelry Fraternity Novelties Fraternity Stationery Fraternity Invitations 140-144 Woodward Avenue, Fraternity Announcements DETROIT, MICH. Fraternity Programs Send for Catalogue and Price List. Special Designs on Application. PATRONIZE OUR ADVERTISERS. **»♦«♦«**»«««♦*$' Good Work Low Prices Publishers ot THE GETTYSBURG NEWS 142 Carlisle St., Gettysburg, Pa. BIIIE1EII if LITTLE, LTD. AMOS ECKERT Latest Styles in HATS, SHOES AND GENT'S FURNISHING .Our specialty. WALK-OVER SHOE AMOS ECKERT Prices always right The Lutheran puhl^pg poitfe. No. 1424 Arch Street PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Col-leges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address H. S. BONER, Supt. THE GETTYSBURG JIEKCURY The Literary Journal of Gettysburg College VOL. XII. GETTYSBURG, PA., MAY, 1903 No. 3 CONTENTS THE TOMB OF HIS FATHERS (Poem) . 80 THE INFLUENCE OF STOIC PHILOSOPHY ON ROMAN LAW 81 RALPH H. BERGSTRESSER, '03. A STUDY FROM LIFE 85 HERBERT L. STIFEL, '03. THE HIGHWAY TO SCHOLARSHIP 88 VERA L. WAGNER, '06. RETURN OF PERSEPHONE (Poem) 91 THE NEGRO—HIS DEMANDS AND PROSPECTS . . 93 NORMAN S. WOLF, '04. A MIDNIGHT ADVENTURE 101 J. GARFIELD DILLER, '04. INSTRUCTION BY MEANS OF PICTURES . . .106 A. L. DlLLENBECK, '05. EDITORIALS 108 EXCHANGES no 8o THE GETTYSBURG MERCURY. THE TOMB OF HIS FATHERS. FROM THE GERMAN OF UHLAND. I LOWLY he went o'er the meadows To the chapel above the wood ; There, a gray-haired knight in armor, In the darkened choir he stood. The coffins of his fathers Stood close along the wall; A wondrous song came in warning From the depths of the vaulted hall. 'Plainly I hear your greeting, Ye spirits of heroes dead. Now hail me, for I am worthy And am come to share your bed." There stood in a sheltered corner A coffin yet unfilled ; For his resting place he took it, For a pillow he took his shield. His hands on his sword he folded And peacefully fell asleep. The ghostly songs grew silent, For here must be silence deep. it THE GETTYSBURG MERCURY. 81 THE INFLUENCE OF STOIC PHILOSOPHY ON ROMAN LAW. RAI.PH H. BERGSTRESSER, '03. IN order to form a correct conception of Stoicism we must remember that it was not merely a system of ethics, but a religion raised upon the ruins of polytheism ; that it was not the work of a single individual, but a collection of doctrines from different sources which meet in one and the same channel like the tributaries of a river. Hence its practical turn, and the complex nature of its teachings. The Stoics had no fixed dogmas concerning theoretical ques-tions of religion ; one might believe in immortality or not with-out ceasing to be a disciple of Stoa. What constituted the Stoic, and united all the members of the school, was their motto, "Virtue for virtue's sake." The "summum bonum," according to Stoicism, is to do your duty because it is your duty; everything else, health, fortunes, honors and pleasures, are indifferent and even bad, when they are the sole objects of your strivings. Virtue alone has the power of making us happy, providing we seek it in a disinterested manner. Every-thing is decreed by Fate and nature; therefore let come what may, the Stoic is resigned. His supreme rule is "sequi na-turam," that is, to follow the law which nature enjoins upon conscience, and which is identical with the law that governs the world. Before the introduction of Stoicism, the tyranny of the Ro-man emperors seems incredible to us, viewing it as we do from a great distance of time and place. It is not so much the bar-barity of the despot—released from all fear of God, and over-whelmed at the same time with the fear of man—as the pa-tience of the subjects, that moves our wonder and appears at first sight among the inscrutable problems of history. Are we not able to find a solution of this in the tyranny of the Roman families ? The viciousness of their own institutions, their own personal habits and usages, hardened them against the sense of 82 THE GETTYSBURG MERCURY. wrong and suffering. Whenever the Roman entered his own dwelling, the slave chained to the door-way, the marks of the iron and the cord upon the faces of his domestics, all impressed him with the feeling that he was a despot himself; for despot and master were only other words for the same fearful thing— the irresponsible owner of a horde of human chattels. Ty-ranny was his own birthright; how could he resent its exercise in another? Roman Imperialism allowed the freest discussion of Stoic philosophy, although, no doubt the object was to direct the attention from politics. Stoicism, however, held aloof from the practical workings of the world, and it has frequently been taunted for the hopeless distance at which it stood from the sympathies of mankind in general. But let the Stoics be judged solely by what they attempted. Their aims were high. They sought to make some men more than human. The empire for which they sighed was the empire of the best and wisest, the oligarchy of reason. But, according to-a noted scholar, their aspirations were really less visionary and unpractical. They descended from the clouds to the earth to impregnate with noble and fruitful principles such forms of government as were actually accessible to them. The point of contact between the Stoic Philosophy and Roman Law is to be found in the Law of Nature, and this con-ception of the jus naturale worked its way into the Roman thought, and was used to explain not only the foundation of individual and social morality, but also the basis of legal rights and obligations. From the time of Alexander Severus, the legal literature of Rome is pervaded with the idea that law has a more ultimate foundation than custom or convention—that it is founded on the nature of things. "The influence of Stoicism upon Roman Law," according to Maine, "is not to be judged by mere repetitions of moral pre-cepts, but rather upon the prevalent belief in Natural Law as the ethical basis of civil law, by the general recognition of the supremacy of reason as a guide in civil action, and by the common method which came to be employed of interpreting THE GETTYSBURG MERCURY. 83 legal duties in the light of the higher principles of Natural Equity." One of the first changes was noticed in the new meaning attached to the jus gentium. The term was originally applied to the body of customs common to Rome, and the states sub-ject to Roman dominion. When viewed in the light of the jus naturale, the edicts of the praetors, instead of being viewed merely as arbitrary laws, were considered as the remains of that primitive law which the Universal Reason had instituted for all men. Gains says that "the law which natural reason has con-stituted for all men obtains equally among all nations and is called the jus gentium." As a natural result of the adoption of Stoicism, slavery was condemned. It was no longer considered to be an eternal law of nature. The new light in which the Stoic viewed the affairs of life, taught him to recognize the moral government of the world as a system of mysterious wisdom and mercy besides which the idea of slavery was incongruous. One of the greatest changes effected by the new philosophy was the abolition of domestic tyranny. The .authority of the father had been without limit. As far as the restraints of law were concerned he was despot in the household. He had over its members the right to inflict death. From the time of the introduction of Stoicism the authority of the father began to be reduced. The paternal power, the patria potestas, was curtailed. Christianity also contributed to this reform. How far the milder sentiments of Christianity were active in modifying the thought and feeling is a question difficult to settle. This is certain, that the Stoic teachings tended strongly from the be-ginning to such a result. Regarding the influence of Stoicism upon Roman Law, dif-ferent opinions have been advocated by different writers. Some profess to find the Roman Law filled with particular precepts drawn from the Stoic philosophy ; while others seem to qustion the reality of any Stoical influence whatever. "The view which seems most reasonable," says Morrey, "is that the Stoic theory of natural law exercised a positive influence upon the legal 84 THE GETTYSBURG MERCURY. thought of Rome, exhibited not so much in the form of partic-ular rules, as in the general principles which controlled the methods of interpretation employed by the jurists." ^i,- A MEMORY. The March winds blow across the fields With clamorous trumpeting ; And to my heart there comes a dream Of a long vanished spring. The scent of the lilac-perfumed air Within a garden old, Where grew sweet-blossomed mignonette, Pansy and marigold. And there was one who culled the flowers Theirs was a happy lot, The lily with its heart of gold, The blue forget-me-not. Ah, little maid of long ago, Who, with your spring time flowers Comes from the past to gladden |me, And cheer my dreamy hours. No fairer flower ever grew Nor one with daintier grace, Than you, with sunlight in your hair, And rose hue in your face. The flowers sweet long since are gone, No more they greet the dew ; But ever in my heart is kept The memory of you. So to that heart there comes a dream When wild the March winds blow, A maiden in a garden old A spring time long ago. —University of Virginia Magazine. THE GETTYSBURG MERCURY. 85 A STUDY FROM LIFE. HERBERT L. STIFEI., '03. IT was the night of the President's reception. Jack Burton and Donald Hastings, who had taken charge of an alum-nus that evening, were strolling along the leafy campus paths, listening to his tales of college life long ago. The alumnus was telling the story of an old hazing expedition in which he had taken part back in the fifties. When he had finished and the laugh was over, he suddenly became grave and after a mo-ment's silence said in a low tone, "Poor old Bill 'Knox was* in that, too. He was one of our men. Did you fellows ever hear his story ?" "No," replied Hastings. "I've seen his name in the records, but very little is given about him there." The alumnus threw away his cigar: "Well, it's a queer tale. Knox was a good, conscientious fellow, the kind you would have for one of ycur Y. M. C. A. presidents now, and he was very much interested in another man, a classmate by the name of Phillips. This man Phillips was a tough case ; he had been a mighty bright and promising young fellow when he came to college, but he got into the wrong crowd and certainly did go down hill fast. Drink ! I've seen a bit of the world for the past thirty years, but I never saw a man drink the way he did. I-Ie seldom drew a sober breath. Well, Bill liked the fellow and tried and tried to reform him, but it was no good until that night in '59 when the dormitory burned down. Phillips was lying in his room dead drunk. He would have been burned to death that night if Knox hadn't thought of him and dragged him out at the risk of his own life. Both of them were in the hospital for a month and a half after that. From that time on Phillips was a changed man. The two became inseparable and under Bill's influence he pulled himself up until he was the man he had been at the beginning of his course. Naturally bright, he gradually rose until at Commencement he stood sec-ond in his class. The one man above him was Bill Knox. 86 THE GETTYSBURG MERCURY. After graduation they opened a law office in partnership, and when the Civil War broke out, they both answered Lincoln's call for volunteers, and enlisted in the same company. "The rest of the story I heard from Phillips. During the third year of the war, Bill's misfortune began. Just after the battle of Gettysburg a message came to him that his wife was dying—he had married Bess Lawrence, one of the town girls— and if he wished to see her alive, he must come at once. He did not wait for leave of absence; that would take time, and every moment was precious then. Under cover of night he stole through the lines and reached home just in tirne to be with her when she died. And then—then, when it _was all over, and he was about to rejoin his regiment, he found that he was branded as a traitor and deserter. If caught he would be shot without mercy ; he was a fugitive from justice. Well, the poor fellow disappeared completely, and no one has ever heard of him since. I don't know whether he is dead or alive, nor does anyone else. It does seem strange, though, the way his life was ruined, and now Phillips, the man for whom he did so much, is on the bench in Chicago—criminal court, I believe just elected." When the alumnus finished, the little group was strangely silent. The strains of the orchestra playing "Auld Lang Syne" in Bayard Hall, floated softly across the campus. "Poor devil!" muttered Burton, and silence fell again. * * * * # * Upon the same day on which the alumnus told the story of his college career, Judge Phillips was to try his first murder case. The accused, as it seemed, had stabbed and mortally wounded a man in a drunken brawl in one of the down-town saloons. The deed was witnessed by five or six persons and the counsel for defense despaired of getting even a second de-gree verdict. The judge was in a strangely reminiscent mood that morn-ing. This was the day on which his old class was holding its reunion. It set him thinking of his college days, of that night when Knox had not only saved his life but had rescued his THE GETTYSBURG MERCURY. 8; immortal soul. He was thinking how much he owed to his old chum and wondering what had become of him. When he arrived at the court room, it was already half filled. Court was opened and the prisoner was brought in. He was a miserable, trembling wretch, with bleared eyes and unkempt, matted hair. A ray of sunlight crept softly in through the barred window and played about the room. It seemed strangely out of place on the bare, white walls and the stern faces of the jury. The trial was short. The jury, retiring only for fifteen minutes, brought in a verdict of "Guilty in the first degree." The judge had not paid much attention to the details of the trial; he had barely glanced at the prisoner. Now he arose to pass the sentence. "Prisoner at the bar, have you anything to say why sentence of death should not be passed upon you ?" The words fell solemnly and slowly from his lips. Suddenly the crouching figure in the prisoner's "bar sprang up, the stooped shoulders were squared, the dull eyes flashed defiantly, yet with a pleading light. The prisoner uttered but one sen-tence. Stretching out his arms to the judge he cried, "Dick, don't you know me ?" The judge started ; he reeled and leaned heavily on the desk beside him. That voice, that position. Surely this creature could not be Will Knox, laughing, gay, honest, good hearted Bill. The room swam before his eyes, a black mist was hiding everything. His brain was on fire. God! He could not sentence this man—the man who had saved him, soul and body ; the man who had made him all that he"was. He could not condemn him tp death. He could not—he could not—but calm, he must be calm his duty ! Twelve honest men had found him guilty of murder and his duty! There was an awful silence in the court room. Then the judge, with white, set face, slowly but clearly and distinctly spoke the words which consigned the man to the scaffold. They led the prisoner away. The people filed slowly from the room. His Honor sank back into his chair. His head drooped on the railing before him, his clinched hands relaxed. The little sunbeam danced across the room and rested gently on his face. He was dead. 88 THE GETTYSBURG MERCURY. THE HIGHWAY TO SCHOLARSHIP. VERA L. WAGNER, '06. THIS is an age of specialization along all lines of activity. A special training is therefore necessary to eminence in any one of the vocations. The successful farmer, lawyer, preacher, or physician is the man who thinks. Thought power is the door to success and it is open to all. Reading is one of the avenues leading up to scholarship—not reading and storing the knowledge which has been gained in the upper shelf of the mind, never to be used again, but reading and making what rs read a part of that mind. If what is read be not assimilated, the mind becomes like a storehouse filled with things useless. The scholar reads and masters what he reads; arranges and classifies the knowledge he has gained. The manner of reading is of far greater importance than the quantity read. To read and retain confused and indistinct im-pressions is of no practical value. To read without testing the facts and criticizing the theories advanced, is equally useless. Others may state facts and put forth new theories, but the scholar will verify these facts by his own experience and en-deavor to establish the validity of the theories. The scholar is so far superior to other men because he thinks. The thinker cuts his way through his subject smoothly, grace-fully, rapidly ; other men wear out life against the simplest problems. The scholar is not led hither and thither by the opinions of others, but, after a thoroughly unprejudiced investi-gation of a subject, he forms an opinion to which he will cling until convinced of his error. This resolute following of one's opinion in the face of any apparent failure is the secret of any discovery, any great achievement, any advance in philosophy or historical knowledge. Columbus, in spite of the doubts of friends and the jeers of others, demonstrated to the world that his theory of the earth's sphericity was a scientific fact and not a baseless fancy. Edison said in respect to his inventions, "I never did anything worth THE GETTYSBURG MERCURY. 89 * doing by accident." Grant, with his iron will, turned not a hair's breath from his purpose until Lee surrendered his sword at Appomatox. Cyrus Field made three attempts before he mastered the forces of nature and successfully laid the Atlantic Cable. Kant spent seven years upon his "Critique of Pure Reason." Bancroft worked twenty-six years on his "History of the United States," Gibbon twenty years on his "Decline and Fall of the Roman Empire," Webster thirty-six years on his dictionary. Stephenson perfected his locomotive after fif-teen years of intense application. Harvey labored seven years before he discovered the circulation of the blood and was then called a crack-brained imposter by his fellow physicians. These great achievements were wrought out, not by one tremendous effort, but by patient and continuous endeavor. Labor is still and ever will be the inevitable price set upon everything which is valuable. Ruskin says, "Never depend on genius; if you have talent, industry will improve it; if you have none, industry will supply the deficiences." Great achievements are not accomplished by half hearted effort. Any attempt toward achievement of any kind will prove a dismal failure unless all the energies are bent in that one direction. To none other can more difficult problems arise than to the scholar. Unless, therefore, all the forces of a scholar are united by a lively enthusiasm he cannot succeed. The intellectual development of man during the last century is marked by specialization in all vocations. The scholar is expending his energies not in all directions, but earnestly and resolutely in one direction. Too many persons of to-day are content to be "Jacks of all trades and masters of none." The world is full of persons who can do everything, but the world wants those who can do one thing and do it well. "The weak-est living creature," says Carlyle, "by concentrating his power on a single purpose can accomplish something, whereas the strongest by dispersing his over many may fail to accomplish anything. The drop by continually falling bores its passage through the hardest rock. The hasty torrent rushes over it with hideous uproar and leaves no traces behind." 90 THE GETTYSBURG MERCURY. By contrasting the scholar and the illiterate the rewards of scholarship are fully understood. In their mental and material conditions, vast differences are noticeable. The ignorant and surperstitious fail to appreciate the true beauty of nature. On the other hand, high positions are not held by the rich, but by men of cultured mind. Why then cannot everyone become eminent in a world where thought rules and great minds achieve mastery over men?' Eminence, however, cannot be attained but by persistent, strenuous effort for "No pain, no palm ; no thorn, no throne; no gall, no glory ; no cross, no crown." * % A sense of duty pursues us ever. It is omnipresent, like the Deity. If we take to ourselves the wings of the morning, and dwell in the uttermost parts of the sea, duty performed or duty violated is still with us, for our happiness or our misery. If we say the darkness shall cover us, in the darkness as in the light our obligations are yet with us.—WEBSTER. Mark how fleeting and paltry is the estate of man—yester-day in embryo, to-morrow a mummy or ashes. So for the hair's-breadth of time assigned to thee live rationally, and part with life cheerfully, as drops the ripe olive, extolling the sea-son that bore it and the tree that matured it.—MARCUS AURE-LIUS. Appearances to the mind are of four kinds. Things either are what they appear to be; or they neither are, nor appear to be ; or they are, and do not appear to be ; or they are not, and yet appear to be. Rightly to aim in all these cases is the wise man's task.—EPICTETUS. THE GETTYSBURG MERCURY. 91 RETURN OF PERSEPHONE. f^EMETER decks the world in green ■*^ To greet Persephone. She carpets with a verdant sheen Each meadow, lawn and lea; And every field and forest scene She brightens silently. She bids the tiny buds unfold, The merry robin sing, The violet forget the cold, The arbutus upspring. The crocus, too, in cup of gold Its sweetest tribute bring. She watches with an anxious eye Each shifting shade and light, And scans the ever-changing sky From morning until night. Now heavy clouds go floating by, And now the sun shines bright. Oh, for a breath of summer breeze To wake the sleeping flowers ! Oh, for the shade of budded trees, The balm of April showers ! Oh, for the green of grassy leas, For glad and golden hours. Oh Earth, no more in silence be, In deepest, darkest night ; Break forth in strains of melody, Press onward to the light. Then shall my lost Persephone Return all fair and bright. 90 THE GETTYSBURG MERCURY. By contrasting the scholar and the illiterate the rewards of scholarship are fully understood. In their mental and material conditions, vast differences are noticeable. The ignorant and surperstitious fail to appreciate the true beauty of nature. On the other hand, high positions are not held by the rich, but by men of cultured mind. Why then cannot everyone become eminent in a world where thought rules and great minds achieve mastery over men? Eminence, however, cannot be attained but by persistent, strenuous effort for "No pain, no palm ; no thorn, no throne; no gall, no glory ; no cross, no crown." A sense of duty pursues us ever. It is omnipresent, like the Deity. If we take to ourselves the wings of the morning, and dwell in the uttermost parts of the sea, duty performed or duty violated is still with us, for our happiness or our misery. If we say the darkness shall cover us, in the darkness as in the light our obligations are yet with us.—WEBSTER. Mark how fleeting and paltry is the estate of man—yester-day in embryo, to-morrow a mummy or ashes. So for the hair's-breadth of time assigned to thee live rationally, and part with life cheerfully, as drops the ripe olive, extolling the sea-son that bore it and the tree that matured it.—MARCUS AURE-LIUS. Appearances to the mind are of four kinds. Things either are what they appear to be; or they neither are, nor appear to be ; or they are, and do not appear to be; or they are not, and yet appear to be. Rightly to aim in all these cases is the wise man's task.—EPICTETUS. THE GETTYSBURG MERCURY. 91 RETURN OF PERSEPHONE. ■ "%EMETER decks the world in green -™^ To greet Persephone. She carpets with a verdant sheen Each meadow, lawn and lea ; And every field and forest scene She brightens silently. She bids the tiny buds unfold, The merry robin sing, The violet forget the cold, The arbutus upspring. The crocus, too, in cup of gold Its sweetest tribute bring. She watches with an anxious eye Each shifting shade and light, And scans the ever-changing sky From morning until night. Now heavy clouds go floating by, And now the sun shines bright. Oh, for a breath of summer breeze To wake the sleeping flowers ! Oh, for the shade of budded trees, The balm of April showers ! Oh, for the green of grassy leas, For glad and golden hours. Oh Earth, no more in silence be, In deepest, darkest night ; Break forth in strains of melody, Press onward to the light. Then shall my lost Persephone Return all fair and bright. 92 THE GETTYSBURG MERCURY. Persephone, Persephone, For many weary days My heart has wandered, seeking thee In dark and desert ways ! Persephone, come back to me, And fill my soul with praise ! I hear her footfall on the hills, Her smile the flowers hold ; Her laughter ripples in the rills, Sunshine her hair of gold. Her sweetness all the Spring-time fills With beauty, never told. -*> * ** She comes! Her footsteps press the grass,- Wild flowers spring beneath, And bloom, a perfect, perfumed mass Her queenly brow to wreathe. The wood birds greet her as they pass, And sweetest carols breathe. O Earth, bring all thy treasure sweet, The lilies of the lea, And scatter at her fairy feet Who cometh now to me ; And sea and sky grow glad to greet Returned Persephone. A. R. W" '99. THE GETTYSBURG MERCURY. 93 THE NEGRO—HIS DEMANDS AND PROSPECTS. NORMAN S. WOW, '04. THAT slavery always is one of the most shameful and disas-trous institutions which can exist in any country under any form of government is obvious, and there is no need to tarry for the substantiation of this fact. All right-minded men have granted it, when once they have seen and felt the tightening fetters which slavery twines about society. While many clearly saw the dangers with which our nation was threatened by treat-ing the negro as a chattel, they nevertheless felt that the slave-trade could not be abolished without blasting the prosperity of the people by whom it was upheld. We have learned the lesson that slavery is unjustifiable, since over our land has been un-furled the standards of worth and merit, and they demand re-cognition, no matter by whom they are floated. The darkest blot on. the pages of the short, yet significant, career of our country is the stain which the disregard for in-herent rights of God-created creatures has left. It is as a thorn buried deep in our nation's conscience, which shall always prick us with the sting of remorse, no matter how closely our ex-bond servants may become assimilated into the interests, prosperity and welfare of their former task masters. The no-bler they acquit themselves, the greater will be our cause for shame. The negro's bondage was in a measure worse than the scourge-inflicted servitude which the Egyptians forced upon God's chosen people. Israel suffered at the direction of God and was subdued by a heathen power. But the negro in his inno-cence and ignorance was bound by an enlightened nation. He, whom the mist of superstition enshrouded, possessed neverthe-less an embryonic soul which was fashioned by God. For no cause except the spirit of indolence and the greed of a superior brother was his back seamed and scarred. This brother treated him as a peer of beasts of burden and labor, whose mouths never frame words whereby to witness of their powers of thought, of reason, and of love. In silence do beasts drag out 94 THE GETTYSBURG MERCURY. their lives with now and then a bray or a low, which tells most convincingly what grade of creatures they are. They see, but their powers of discrimination and reason, if they have any, are not cognizable—their all is sentiency alone. Are we not shocked to the center of our moral and spiritual natures, to re-call that men and women, who not only felt, but were also sus-ceptible to fine discriminations of friend and foe, of right and wrong, of honor and disgrace, have no more than twenty-five years ago been trodden down and made a brother to the brute ? This fact alone is sufficient justification for proper attention and the cultivation of the negro, that during his dark days of slavery, he was not only capable of loving, but in many instances he really loved those who held him in bondage; he wept with the afflicted ones of the "big house," as well as with those of his own race. During the absence of the master, when to the servants was entrusted the guardianship of the home, no ma-rauders or foe entered those doors, except over the dead or wounded bodies of those whose duty was defence of property and persons, and not self-defence. It does not seem plausible nor proper that the negro should be rated as a brute, nor was he such during his bondage, in spite of the fact that he shared pens and stalls in common with the brute. He was and is a man acquainted with the '.'I" and "you." From many a black "mammy" and father also went up such heart-appealing prayers as God alone has recorded and also rewarded. Since the negro is susceptible to the finer emotions and sentiments, which the white race boastfully calls its own in its pride and prejudice, there is need to ponder seri-ously before we declare against the rights and privileges, for which the negro is slowly but surely becoming a worthy re-cipient. His condition calls for the sympathy and the love of an es-pecially honored and superior race. We are proud of pedi-grees which can be traced back through many generations. We are called upon to maintain them and to keep them from disgrace, or perchance, to free them from dishonor. The in-fluences of ages of Christianity and civilization are focused THE GETTYSBURG MERCURY. 95 upon us, and in the brilliancy and congeniality of their beams we seem to forget that around us precious seed is wasting for want of the necessary conditions of life. The Negro knows no lineage either to honor or to disgrace, he was transplanted from regions where civilization has not yet dawned, where gods of cruelty stir up strife and murderous dissension instead of breathing the heaven born peace, which, strange to say, he has learned to find and feel during his days of servitude. The Negro has no claim to prestige and honor in the light of illustrious predecessors, which, alas too often is made the all-sufficient claim for rights and distinctions by many mem-bers of our own race, regardless of individual worth and at-tainments. Will the fact alone, that we belong to a superior race secure just and lasting success, when merit is painfully lacking, and will the fact that individual worth has been suc-cessfully developed in an inferior race, be a sufficient reason for ignoring that worth? Something is continually whispering to us that the world looks for merit, and wherever it is found, it will be recognized in the measure that it answers the demands of human needs. We ought neither to be impatient nor to despair of him who has so lately learned the blessed privilege of freedom, since by its wholesomeness are fed the unfolding possibilities of a down-trodden and ignorant race. Hope and encouragement are found in the great leaps which the Negro has made towards en-lightenment and usefulness during his short citizenship of our nation. Not for all the wealth and ease, which he might have brought the South, would we wish to see him still in the shackles of slavery, where knowledge could not penetrate, and his lofty aspirations, now entertained, to which freedom has made him susceptible, would be unknown. His development will be our gain, his bonds were our burden and now are our shame. Many people have persuaded themselves, through prejudice, to think that the Negro will never rise to the standards of civ-ilization and conservatism which a participation in all the civic rights requires. If we should never have met with any but 96 THE GETTYSBURG MERCURY. those who have been induced to live by their wit, we might justly hold this opinion. But the real condition and character of the Negro, as of all other races, needs careful investigation, and upon these results a safer judgment may be passed. In attempting a brief characterization of the Negro, not as the race may be represented by any individual, since individu-ality may be one of the extremes of the great mass of human-ity which his race represents, we would call attention to his ca-pability to realize his situation. When, on that significant day after the Emancipation Proclamation had been issued, the slaves were summoned to appear before the "big house" to have the fetters cut asunder, there was great rejoicing, with many ecstatic scenes. But in some way these ignorant, crushed people felt that from henceforth their lot was cast in other places. They felt they were no longer the chattels of their masters, but that it was now their duty to care for themselves, to create homes, to acquire education and to fit themselves for citizenship. Do we wonder that soon ecstasy changed to gloom, when the im-mensity of the blessing which had now been conferred upon them was realized ? Do we wonder that many, conscious of their helplessness, stole back to the "big house" and entreated "ole Massa and Missus" that they might stay with them. Hopelessly abandoned, and they felt it, they looked about, imploringly for guidance from generous men which should point them the way to manhood and usefulness. When they discovered that they were now more loathesome and abandoned than ever—and oh! the narrowness and inhumanity of a Chris-tian nation to leave them to such abandonment—they nat-urally, because of necessity, were compelled to depend upon the little ingenuity they possessed in ordering and promoting the best possible interests which could be fostered by their crude knowledge. Because the Negro had been released from slavery, it should not have followed that he could grow to fruit of civilization without careful attention. It is to the un-selfishness of a few men and women, who were too large to be little, that we owe our thanks. By their patient toil and kind-ness they have done more to convince us of the Negro's capa- THE GETTYSBURG MERCURY. 97 >■) !F2.-upp B-ut.ild.irag, YORK, PENN'A. Watch for his Representative when he visits the College THESE FIRMS ARE O. K. PATRONIZE THEM. DO YOU KNOW WHERE The Choicest Candies, The Finest Soda Water, The Largest Oysters, The Best Ice Cream, Can be found in town? Yes, at Young's Confectionary On Chambersburg Street, near City Hotel, Gettysburg, Pa IF YOU CALL OH C. A. Bloehep, Jeuuelei*, Centre Square, He can serve you in anything you may want in REPAIRING or JEWELRY. SEFTON & FLEMMING'S LIVERY Baltimore Street, First Square, Gettysburg, Pa. Competent Guides for all parts of the Battlefield. Arrangements by telegram or letter. Lock Box 257. J. I. MUMPER. The improvements to our Studio have proven a perfect success and 41 Baltimore St., weare now better prepared than Gettysburg, Pa, ever t0 &™y°" satisfactory work. EMIL ZOTHE COLLEGE EMBLEMS Engraver, Designer and Manufacturing Jeweler, 716 CHESTNUT ST., - PHILADELPHIA. SPECIALTIES : Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pius and Athletic Prizes. All goods ordered through PHILIP BIKLE, JR. HELP THOSE WHO HELP US. Tiie Intercollegiate Bureau or Academic Gosfum. Chartered igog. Ootrell St lAeonard, makers of the Caps, Gouuns and Hoods To the University of Pennsylvania, Harvard, Princeton, Yale, Cornell, Columbia, University of Chicago, University of Min-nesota, Leland Stanford, Tulane, University of the South, Wel-esley, Bryn Mawr, Wei s, Mt. -iolyoke and the others. Illustrated Bulletin, Samples, Etc., upon request. E. A. Wright's Engraving House, 1108 Chestnut St. PHILADELPHIA We have our own photograph gallery for half-tone and photo engraving. Fashionable Engraving and Stationery. Leading house for College, School and Wedding Invitations, Dance Programs, Menus. Fine engraving of all kinds. Before ordering elsewhere com-pare samples and prices. GET THE BEST The TEACHERS' AND PUPILS' CYCLOPAEDIA. ANEW, RELIABLE and BEAUTIFUL WORK OF REFERENCE in three volumes, edited by B. P. Holtz, A.M., for the homes, schools and colleges of America. It has over 2,200 pages, quarto size, is absolutely new, and treats thousands of selected topics. Many prominent educators have already recommended it for gener-al use. Sample pages furnished on ap-plication. AGENTS WANTED. The Hoist Publishing Co., Bosne, Iowa. PATRONIZE OUR ADVERTIZERS. FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. Bendei 73 Baltimore St., Gettysburg, Pa. THE STEWART & STEEN CO. College Engravers and (Printers 1024 Arch St., Philadelphia, Pa. MAKERS AND PUBLISHERS OF Commencement, Class Day Invitations and Programs, Class Pins and Buttons in Gold and Other Metals, Wedding Invitations and Announcements, At Home Cards, Reception Cards and Visiting Cards, Visiting Cards—Plate and 50 cards, 75 cents. Special Discount to Students. N. A. YEANY, Gettysburg College Representative. 4. §. $palding & §ro., Largest Manufacturers in the World of Official Athletic Supplies. Base Ball Lawn Tennis Golf Field Hockey Official JUhletic Implements. . Spalding's Catalogue of Athletic Sports Mailed Free to any Address. A. G. Spalding & Bros. NEW YORK - . CHICAGO - - DENVER - - BUFFALO - - BALTIMORE

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Solt, 2nd Floor Spangler Building, dfhe fashionable dfailc: Satisfaction Suaranteed. Prices to Suit (h? Tine:. I Webster's Send a Postal for Specimen Pages, etc. International Successor of the " Unabridged." Dictionary; c THE BEST FOR TEACHERS AND SCHOOLS BECAUSE IN THIS DICTIONARY It is easy to find the word wanted. It is easy to ascertain the pronunciation. It is easy to learn what a word means. It is easy to trace the growth of a word. o _ Sic:—elarrcl of the TJ. S. Supremo Court, of all the State Supreme Courts, of the (■) u. U. Government Printing Ofiice, and of nearly all tho Schoolbooks. Warmly com- I "otl by Stato Superintendents of Schools and other Educators almost without number. 'The Pennsylvania School Journal says:—The Internationa] Webster is a tTCCCuro Itouse of universal knowledge to which all the world, in all its ages, has made ccatri) , and any ono of us may nave it at his elbow. Of itj half hundred bpeoial-cf value and importance, the most attractive to uo i.i itj otymolopy, an un-failin :. i iiirce of interest and enjoyment, ofteu of surpriseand wonder.—OCTOM'EI:, 18%. G. & C. HEKRIA9I CO., Publishers. Springfield, Mass. The College Metcufy. fOL. V. GETTYSBURG, PA., JULY, 1897. No. THE COLLEGE MEfiCUfiY', blished each month during the college year by the Students of Pennsylvania (Gettysburg) College. ■ SMITH, 'g8. : E. FLECK '98. : W. WOODS, '9! STAFF. Editor: E. L. ,KOLLER, '98. Associate Editors : J. H. MEYER, '99. J. H. BEERITS, '99. H, C'. ROEHNER, '99. R. D. CLARE, 1900. Alumni Association Editor: REV. D. FRANK GARLAND, A. M., Taneytown, Md. Business Manager: J. W. WEETER, '99. Assistant Business Manager: j. A. MCALLISTER, '98. T f One volume (tell months), . . . $1.00 1 ERMS ■ j Single copies, . . ' . . 15 Payable in advance .11 students are requested to hand us matter for publication, he Alumni and ex-members of the College will favor us by sending information concerning their whereabouts or any items they may think would be interesting for publication. All subscriptions and business matters should be addressed to the Business Manager. Matter intended for publication should be addressed to the Editor. Address, THE COLLEGE MERCURY, Gettysburg, Pa CONTENTS. COMMENCEMENT WEEK, - 79 BACCALAUREATE SERMON, - - 79 ADDRESS TO Y. M. C. A , 80 CONCERT BY THE MUSICAL CLUBS, 80 JUNIOR ORATORICAL CONTEST, 81 CLASS DAY EXERCISES, 8r CLASS AND FRATERNITY BANQUETS, - - - - 82 COMMENCEMENT ORATIONS, 84 GRADUATES AND HOME ADDRESSES, - - 85 DEGREES CONFERRED, 8? CLASS POEM, '97, --■-• --- .*.* g- UGHTH ANNUAL TENNIS TOURNAMENT, - - - - gg A RESUME OF ATHLETIC MATTERS, - - . 86 COLLEGE LOCALS, . 87 MOVEMENTS OF OUR ALUMNI IN THE PAST FEW WEEKS, - SS AMERICA'S NOBLE SON, - " STATE POLITICS IN PENNSYLVANIA. - - - - - 9o COWIWIENCEIVIENT WEEK. SUNDAY, MAY 30 TO FRIDAY, JUNE 4. Commencement is over. The class of '97 have been graduated and have gone. The ex-ercises of the past week have been of the most enjoyable nature, and everything has been done without a flaw—truly a grand success. For the greater part of the week we were fort-unate in having the most perfect days for our Commencement, especially Wednesday, and. this added in no small degree to the magnifi-cent success of the whole occasion. The Senior class who have just been gradu-ated, will indeed be missed from the ranks of old Gettysburg. Their successes in literary matters and in athletics have raised them to such a position in the estimation of all the un-dergraduates that we feel as if the vacancies occasioned in all departments of college ac-tivity by their departure will indeed be hard to fill. While we do not believe in all this talk about "fighting the battle of life," etc., yet the MERCURY hopes that each and every member of the class of '97 will attain the best of success in whatever they undertake. The order of exercises during the week will be followed in the recounting, just as they oc-curred, and the most important events will be given. BACCALAUREATE SERMON. COLLEGE CHURCH, SUNDAY, IO.30 A. M. The Commencement exercises of the Col-lege and Seminary opened in Christ Lutheran church, Sunday morning. The Baccalaureate sermon was delivered by Rev. M. Valentine, D. D. LL,. D., President of the Theological Seminary, to the graduating classes of both institutions. He based his remarks upon the 18th verse of the 4th chapter of the Second 8o THE COLLEGE MERCURY. Epistle of Paul to the Corinthians, "While we look not at the things which are seen, but at the things which are not seen ; for the things which are seen are temporal ; but the things which are not seen are eternal." The theme of the discourse was based on the right relation of the things of life to per-manent good. Life has its rightful setting in the perspective of eternity. Every life is a failure which is not directed toward the invisi-ble things which endure. The discourse was a masterful one and no partial report could do it justice. Dr. Valentine, in all his many scholarly sermons from the College church pulpit seldom, if ever, surpassed the effort of Sunday, May 30th. ADDRESS"TOT. M. C. A. COLLEGE CHURCH, SUNDAY, 7.3O P. M. In the evening an earnest and forcible ad-dress was delivered to the Young Men's Chris-tian Association of the College, by Hon. W. N. Ashman, of Philadelphia. His discourse was founded on answers to certain objections to religion as raised by men of business and men of science. The speaker argued that the principles and truths of the Christian religion could be fully established when tried by the same tests as are applied in the determination of ordinary busi-ness propositions. The element of the supernatural in religion prevented the application of the rules and methods of scientific investigation where ma-terial facts and substances alone are dealt with. The scientific man is therefore unfair when he applies his methods to the examination of re-ligious questions. The large audience was highly edified with the Judge's clear, forcible, earnest and ex-haustive presentation of the subject. The music at the morning and evening serv-ices was an attractive feature of the session. It was furnished by the highly efficient choir of the church, assisted by Miss Leopold, in-structor of vocal music at Wilson College, who sang several beautiful solos with fine effect, Mr. Segrist, of Lebanon, playing the organ accompaniments. 1 » » CONCERT BT THE MUSICAL CLUBS. BRUA CHAPEL, TUESDAY, EIGHT P. M. The concert this year was a grand success in every way. The audience was without doubt the largest that has ever attended a concert by our musical clubs, and their ability to appre-ciate the selections of the clubs was shown by their judicious applauding, enthusiastic for the humorous songs, and appreciative for the more classic selections. The best selections render-ed were the opening ones of each part, "Schu-bert's Serenade," arranged by C. Kuntze, and "Lead Kindly Light," by Dudley Buck, al-though the humorous encores seemed to elicit the heartiest applause from the boys. Our glee club is to be congratulated upon its excel-lent taste in the selection and rendition of music that is undoubtedly far above that sung by the average glee club; and the college may well feel proud in having had a glee club of such pronounced ability during this year. Four of the eight have been graduated this commencement, Messrs. Ott, White, Arm-strong and Manges, and they will be greatly missed. Our hope is that the next year's class may have excellent material to fill the breach, The stage on Tuesday evening was very taste-fully decorated with potted plants, palms, with the class flower of '97, the daisy. The whole affair was one of beauty, both to the eye and ear. PROGRAMME. PART I. i. Schubert's Serenade, - - arr. C. Kuntze GLEE CLUB. 2. The Serenade, VIOLIN CLUB. 3. Recitation—The Swan Song, Miss GERTRUDE SIEBER, 4. Solo—The Old Grave Digger, • A. G. Henderson MR. MANGES. 5. The Phantom Band, - ' - - A. W. Thayer GLEE CLUB. 6. Violin Solo-Obertass, - - - H. Wieniawski MR. ERDMAN. THK COLLKGK MERCURY. ,r- Lead Kindly Light, Dudley Buck Selected Franz Abt GLEE CLUB. 2. Quartette—(Instrumental) VIOLIN CLUB. 3. Solo—Because I Love You Dear, Mr. NICHOLAS. 4. The Wandering Minstrel's Patrol, - Willis Clark GLEE CLUB. 5. Quartette—(vocal) Selected. Messrs. NICHOLAS, WHITE, KOLLEB and MANGES. . 6. Good Night, - Frank Thayer GLEE CLUB. ORGANIZATIONS. GLEE CLUB. 1st Tenors, C. M. Nicholas, '98 17. W. Ott, '97 1st Bass, E L. Roller, '98 C. T. Lark, '98 2nd Tenors. C. G. White, '97 E. A. Armstrong, 2nd Bass, Lewis C. Manges, '98 Harry Musselman. VIOLIN CLUB. H. B. Erdman, '96 C. T. Lark, '98 John M. Gates, '01 A. T. Smith, '00 ELOCUTIONIST, Miss Gertrude Sieber, '97 PIANIST, Geo. A. Englar, '97 JUNIOR ORATORICAL CONTEST. BRUA CHAPEL,, WEDNESDAY, IO A. M. The contest this year, by the six members f the class of '98, for the Recklig prize iu ora-tory, has been pronounced, by those who are competent judges of such matters, better than any for the past few years. There were but Ex contestants, three from each of the Liter-ary societies, but the number was large enough |o make the exercises interesting and not tire-me. The music for the intermissions was famished by the Harrisburg orchestra. The attendance was very large, and, with the ex-ception of the stir and bustle made by those coming and going, excellent order was ob-served throughout. It might be well to say, a word, to the coming Junior class, that they fcould do well to start early to make their preparations for next year's Junior Oratorical, and not only get their best men to compete, put also see that these men do their best. PROGRAM. MUSIC—' Gay Coney Island March"—M. Levi. PRAYER. MUSIC—"Anita" (Mexican Waltzes)—Barnard. The New Slavery, CHARLES E. FLECK* New Kingston Tragedies of the Present. CHARLES M. NICHOLAS,! Beerett, Md. MUSIC—A Kansas Two Step—Pryor. The Emancipation of Cuba, CHARLES B. KEPHART,* Taneytown, Md. True Nobility, ALBERTUS G. Fuss,t Williamsport, Md. MUSIC—Intermezzo (Cavalleria Rusticana)—Mascagni. America's Noble Son, IRA G. BRINER,* New Bloomfield The Present Social Discontent RALPH L. SMITH,! Pittsburg MUSIC—March, "The Girl of '99"—Zickel. BENEDICTION. *Phrenakosmian. fPhilomathsean. The judges, Dr. Weigle, of Mechanicsburg, Pa.; Rev. A. R. Steck, pastor of St. James Lutheran church, Gettysburg, and Rev. D. W. Woods, pastor of the Presbyterian church, Gettysburg, made their decision as follows : REDDIG PRIZE IN ORATORY. IBA G. BEINEB, New Bloomfield, Pa. WITH HONOEABLE MENTION OF CHAELES E. FLECK New Kingston, Pa. CHAELES M. NICHOLAS Beerett, Md. Mr. Briner's oration, "America's Noble Son," is published in the Literary Department of this issue. CLASS DAY EXERCISES. COLLEGE CAMPUS, WEDNESDAY, 2 P. M. To some, these exercises by the graduating class constitute the most enjoyable feature of the whole Commencement. And they really are a diversion from the somewhat heavy na-ture of the matter of Commencement week. It lias been the custom to hold the exercises on Tuesday evening of Commencement week, but the change to Wednesday afternoon, has certainly been to make it more convenient for everyone concerned. On the occasion of this year's Class Day exercises, everything seemed to join to make them successful in every way. The afternoon was the most pleasant that could have been desired—not too warm and a slight breeze through the branches above the speakers' platform and the audience made these out-door exercises a delightful affair. 82 THE COLLEGE MERCURY. The platform was decorated with the '97 class colors, nile green and pink, and with potted plants, and the class flower—the daisy. Benches and chairs were provided for the large crowd that was present and all were comfort-ably fixed. The music was furnished by the Commencement Orchestra. The Seniors, in cap and gown, were all seated on the speakers' platform, and certainly made an imposing spectacle. In spite of the general strain of humor and roasting notice-able in all the speeches, there was nevertheless an under-current of sadness at parting, deep down beneath this gay exterior of mirth. Many of the parts were excellent, and we are sorry that space will not permit our pub-lishing several of the papers, for a very meagre idea of the character of them can be gotten from the program. PROGRAM. Muster 01' Ceremonies,.:.: :.: :::: BIKLK MUSIC. Class Roll ^!V.K-.::-.:::::y.v.w.v.-.-.v.-:.v.v. WHITE Ivy OMitIo&i:::'.v.»»i:»u:s'.u.'.u»usisn ENGLAR Ivy Poem,.; :.OTT MUSIC. . Ciass History,. '■■'■ • KAIN Class Poem FRIDAY-Our Absent Ones, BUTTON ■ MUSIC. The Loving Cup ERB Conferring of Degrees , MILLER Miintlc Qrationv, .'. LEISENKING Junior Response LABK MUSIC. Presentation of Gifts,. WOLF Prophecy WHEELER MUSIC. At "the close of the exercises, after the mo-tion for adjournment had been put and passed, the class yell was given. (LASS AND FRATERNITY BANQUETS. TUESDAY, WEDNESDAY & THURSDAY NIGHTS. This Commencement was made especially interesting by the several reunions of classes and fraternities, thus bringing back to the old walls those who have been away for many years. Three of the classes, '82, '87 and '93 held reunions, and two of the fraternities, the Alpha Tau Omega, and the Phi Delta Theta. The seniors, also, held their banquet, Thursday night. THE FIRST REUNION OP '93. TUESDAY NIGHT. [Written for the MERCURY by Rev. Diffenderfer, '93.] In reply to the call of the Secretary of the class, Rev. A. J. Rudisill, of New Bloomfield. twenty of the survivors of the class assembled at the Eagle Hotel, on Tuesday evening, June 1st. At 8 p. m., they attended the concerto: the musical clubs in Brua Chapel, in a body. There was a strong temptation to renew old-time customs and habits when some familiar faces entered. An occasional "guy" and out-burst of friendly joking, and a hearty applause for the clubs were the only features of interest. Immediately after the concert was over, the class gathered at the tower door of the chapel and gave their good old yell with a vim and ring, that made the dead spirits of former days arise and hover about them in eager expecta-tion for some old-time trick, or class-rush. At 10.00 p. m., all went to the dining hall of the Eagle Hotel to partake of the splendid "banquet" which "Mine host" Eberhart had prepared. The dining hall was beautifully decorated with plants and palms, and bloom-ing flowers. In the centre of the room, at tie head of the table, was placed a beautiful dis-play of colored electric lights, on a background of Class colors. The bill of fare was elabor-ately prepared, and served in the best style. Mr. Eberhart and his efficient corps of waiter-did all they could to make the banquet a grand success. Well, did we have any fun? There U Niels L. J. Gron, our Danish brother, with his sedate and dignified bearing; dreaming of some fair and beautiful form which had presented to his sight in some far off across the sea. "Niels" looks as genteel refined as ever, ready at a moment's noticett| say "maecanos el evis," etc. Then "Bisl Grimes' calm, sedate, peaceful countenance wondering why Prof. Himes didn't call 011M to recite, as it was his "turn up," and Frank' THE COLLEGE MERCURY. 83 Melanchton Bortner with his favorite ■Penn'a Dutch" brogue, saying to Dr. Martin, "I am sitting on the front row, and never of-fered any criticism, but made that noise.'' And I'Judge" Alleman, with his serious counte-lance and dignified demeanor, wondering 'What the deuce we can get up to start a racket." And "Bill" Vastine, the Catawissa iase ball magnate, singing his beautiful ('falsetto," to "The Old Oaken Bucket," and leclaring that either he or Prof. Nixon must |ake more physical exercise, or travel with a Dime Museum. Then think of "Sail" Tur-ber "kicking" about the bill of fare not pro-biding the extras, "Mumm's Dry," etc., rais-ing a row about everything in general, then laughing at the excitement he had caused. Ime old "Ajax," boisterous and demonstra-te Andrew Jackson Rudisill, who always vas the "noisiest" man about the Dormitory. Then all the others, Geesy, Kline, Hilton, 3aum, "Neudy," "Whiskers" Ehrhart, oh, they were all boys back to college again, and "Diff," the Proctor, as lenient as ever. A beautiful menu card had been engraved by E. A. Wright, the class cut on first page, ind menu in class colors next, toast and offi-cers following: Toast master, Hilton. "Our First Reunion,'' E. Gettier; "Our Alma Mater," G. M. Mffenderfer; "The Future Prospects of a Col-lege Widow," E. E. Parsons; "Daw: What it is, and What it Does," F. M. Bortner; "The Traveller in all Eands," N. L. J. Gron; "Gos-pel: What it is, and what it Does," M. J. nine; "Eife in a University," E. E. Seyfert; "The Blessings of a Bachelor," E. E. Neude-vitz; "High Eife at Washington," J. C. Bow-rs; "Fun we had in College," W. M. Vastine; "Pleasures of a Doctor's Eife," M. S. Boyer; "What '93 Did for Athletics," G. E- Hipsleyj 'Our Honored Dead," W. H. Ehrhart; "Our lost," A. J. Rudisill. In the "wee small" hours of the morning ye adjourned, after having passed a Resolu-tion to meet again in 1900, the same commit-tee to be continued. What a pleasure it was to meet again amid these old familiar scenes; even the town "kids" recognized us and shouted "there goes '93." Let us all endeavor to be present in 1900, if we live, and make it the occasion of our life, and aii epoch in the history of the College. REUNION OP '82. [Written for the MERCURY.] The reunion of '82 was held at the Eagle Hotel, on Wednesdaj' evening of Commence-ment week. The menu was excellent—such as the Eagle knows how to arrange—and all the old fellows who were back enjoyed this part immensely. The banquet was not marked by its lengthy addresses or "toasts," but there was a general good social time had, and the whole affair was very informal. Of course we all had to tell what happened since we met last, and this really constituted a greater pleasure than "toasts" would have af-forded. The proposal of a reunion at Phila-delphia in the near future was met with ap-plause. Of the twenty-three living members of the class, there were thirteen present at the banquet. . REUNION OF '87. [Written for the MERCURY by Rev. H. C. Allemau, '87.] The announced reunion of the class was abandoned because so few of the boys could be present at Commencement this year. Charles E. Stahle, Esq., invited the six faithful who made the pilgrimage to his home Wednesday evening, where an impromptu reunion was en-joyed. Those present were Parr, Crouse, Sny-der, Snively, Wolf and Alleman. After re-freshments the silver class-cup was presented to Harold F. Snyder, the first son of'87, born May 19, 1891. Regrets were read from Hol-zapfel, Coover, Croll, Brame, Fishburn, Fisher, McDermod, Dreibelbis and Bateman. "Non vi sed saepo cadendo" was again ex-tolled, and pledges made for social meetings every year and a reunion every decade. ALPHA TAU OMEtJA BANQUET. WEDNESDAY NIGHT. The Banquet was held at the Eagle Hotel at 11.30. Many of the Alumni of the Chapter ,84 THK COU,EGK MKRCURY. were present, making an attendance of twenty-three in all. The toasts were as follows : Franklin Menges, Ph. D., '86, Toast Mas-ter; Geo. M. Hosack, Esq., "TheFraternity;" L. DeWitt Gerhardt, Esq., '84, "Our Early Days;" Morris T. Brown, '92, "A. T. O. in Business;" F. M. Bortner, Esq., '93, "A. T. O. in the Professions;" Win. O. Nieklas, Esq., '94, "College Reminiscences of an A. T. O.;" W. H. Menges, '96, "The Spirit of Our Alumni;" C. B. Erb, '97, "Our Ladies;" J. A. McAllister, '98, "The Goat." PHI DELTA THETA BANQUET. WEDNESDAY NIGHT. The Hotel Gettysburg was the place of the banquet. The Ahunni of the Chapter helped to add to the spirit of the occasion by their presence. The toasts were as follows : Rev. H. H. Weber, Toast Master. "Why We are Here," Rev. L. S. Black, '88; "Our Position in the Fraternity World," J. S. Eng-lish, '94; Our Alumni Phi's," G. H. Eckels, '95; Our College Phi's," J. H. Beerits, '99; "A Phi's Start in Life," J. W. Ott, '97; "Our Bumper Billy," B. F. Carver, '00; "My New Guardians," Rev. M. J. Killian, Va. Alpha; "Phi Recollections," B. R. Lantz, '94; "Next Year's Chapter," J. C. Markle, '00. SENIOB CLASS BANQUET. THURSDAY NIGHT. A very fitting close to the existence of '97 at Gettysburg, was the Banquet held at the Hotel Gettysburg, on Thursday night. The intention was to have a final reunion of the class and its ex-members before the class leaves. Ten ex-members were invited to be present, some of whom responded. The Ban-quet was a purely informal affair, its object being, as expressed by one of the Seniors, to have "a good time;" and from all accounts they had it. There were twenty present, and little informal addresses were made by R. N. Stable, H. Sheely, and C. G. Smith, M. D., ex-members of'97, and by C. B. Erb, White Hutton and P. J. Shriver, of the graduating class. The menu was an excellent one, and from many sources and for many reasons, we know that everybody had "a good time." (OHMENCEM ENT ORATIONS. BY THE TEN MEMBERS OF THE GRADUATING! CLASS, BRUA CHAPEL, THURSDAY, 9 A. M. Up to Thursday, the weather during Com-I mencement week was of the finest, but on the■ morning of Commencement day, it rainedl quite heavily for some time. However, the I audience that assembled in the Chapel to hear the orations, did not seem to be at all fright-ened by the unfavorable condition of the elej rnents and the Chapel was well filled. ORDER OF EXERCISES. MUSIC—March "Corps do Sards"—Oodfrej. PRAYER. MUSIC-Melody in F-Eu.binstein. Latin Salutatory GEORGE F ABEL, Philadelptil Chri-tian Socialism, ELKANAH M, DUCK, Spring Mill The Extiniof the Laborer'sGrievance, ARTHUR B. COBLE, Lyki«| MUSIC— "Pilgrim Chorus" (Tannhaonser)—Wagner. The Unification of Science GEORGE HAY KAIN, Vat| State Politics in Pennsylvania,.HORACE E. CLUTE, Harriskil The Chief Religious Problem of the Age, HENRY R. SMITH, Chamberslui|| MUSIC—March, "The American Girl"—Herbert, Physical Training for the Twentieth Century, CLIFTON G. WHITE, Manhtii| Greece and the European Concert, ROBBIN B. WOLF, Gettysbnil MUSIC—"Bolero" (Spanish Dance)—Moszkowsky. Sixty Years of Queen Victoria, A. GERTRUDE SIEBER, Gettysbin| The Curtitls for To day, with Valedictory, HENRY WOLF BIKLE, Gettysteq| MUSIC -"Im Tiefen Keller" Fantasie—Lovenberg. CONFERRING OF DEGREES BY THE PRESIDENT. MUSIC-March, "Old Club "—Schremser. BENEDICTION. HONORS AND PRIZES. FIRST HONOR. HENRY WOLF BIKLE Gettysburg. GEORGE F. ABEL Philadelphia. ELKANAH M. DUCK Spring Mills. SECOND HONOR. HORACE E. CLUTE, Harrisburg. G. HAY KAIN York. ANNA G. SIEBER, (two years) Gettysburg GR/EFF PRIZE, FOR BEST E9SAV ON 7HE RELIGIOUS FAITH OF ROBERT BURNS. AS SHOWN IN HIS PO*' GEORGE F. ABEL Philadelphia. | WITH HONORABLE MENTION OP HENRY WOLF BIKLE Gettysburg. THE COEEEGE MERCURY. 85 HASSLER GOLD MEDAL, JUNIOR LATIN PRIZE. B>MUND W. MEISENHELDER York. WITH HONORABLE MENTION OF b. L. KOLLER, Hanover. BtALPH L. SMITH Pittsburg BAUM SOPHOMORE MATHEMATICAL PRIZE. feRTHUR S. BRUMBAUGH Roaring Spring. BOS. N. K. HICKMAN Steelton. WITH HONORABLE MENTION OF &ACOB D. SNYDER McKnightstown. J(HIX F. STALEY, Middletown. [WHEN 0. DIEHL Bedminster. MUHLENBERG FRESHMAN PRIZE. FOR BEST GENERAL SCHOLARSHIP. OTHER A. WEIGLE Mechanicsburg. WITH HONORABLE MENTION OF [WILLIAM W. FREY York. BEDDIC PRIZE IN ORATORY. [iKA G. BRINER ; New Blcomfield. WITH HONORABLE MENTION OF EA.RLES E. FLECK, New Kingston. 3ARLES M. NICHOLAS, Berrett, Md. ♦—♦—♦ I GRADUATES AND HOME ADDRESSES. BACHELOR OF ARTS. George Ferdinand Able, Philadelphia, Pa. [Ernest Adelbert Armstrong, Hellam, Pa. [Henry Wolf Bikle, Gettysburg, Pa. :harles Roy Coble, Eykens, Pa. jthur Byron Coble, Lykens, Pa. Elkanah Maximillian Duck, Spring Mills, Pa. [George William Englar, Linwood, Md. Frederick Whipp Friday, Jefferson, Md. White Hutton, Chambersburg, Pa. Bamuel Jacob Miller, Edgemont, Md. John William Ott, Rocky Ridge, Md. Pearl Johnston Shriver, Gettysburg, Pa. Anna Gertrude Sieber, Gettysburg, Pa. Henry Rouzer Smith, Chambersburg, Pa. William Rufus Stahl, Hay's Mills, Pa. Philip Thos.Em'y Stockslager,Funkstown,Md. William Edward Wheeler, Baltimore, Md. [Clifton Glemm White, Manheim, Pa. [obbin Bayard Wolf, Gettysburg, Pa. BACHELOR OF SCIENCE. Horace Edwin Clute, Harrisburg, Pa. Charles Eeroy Boyer Erb, Boyertown, Pa. George Hay Kain, York, Pa. Fran'l'n Schoch Eeisenring,Chambersburg,Pa. r^wis Clarence Manges, Felton, Pa. John Elmer Meisenhelder, Hanover, Pa. Class Motto—Pertinax Animo. Class Colors—Pink and Nile Green. Class Flower—Daisy. Class Yell— Pertinax Animo, Rah ! Rah !.! Rah ! ! ! Ninety-Seven, Ninety-Seven, Gettysburgia. ~*-~^ ♦- DEGREES CONFERRED. COMMENCEMENT DAY JUNE 3. A. M. Prof. H. A. Allison, '94, Rev. R. W. Mottern, '94 " c- p- Bastian, 94, • koehuer, c f. Burns, p Herman, 1. f. Brown, r f. Spealman, r. f Wolf, 1. f. Loudon, r. f. Lawyer, r. t Gettysburg College, Opponents, 273 ::s 63 269 19 12 S". .11 .125 .875 .292 .171 .340 .233 .304 .222 .000 .200 .000 .143 .231 .15fi Pastor of the Quincy charge, in Franklin ounty, Pa. '94- Rev. Matthew S. Kemp, of Hazleton, Pa., has received a call from Smithsburg, Pa. Mr. Kemp graduated last week from Gettys-burg Seminary. '94. Fred. Bloomhardt, of the University of Pennsylvania, spent a short time at his home Tiring the latter part of May. >" AMERICA'S NOBLE SON. JNIOR PRIZE ORATION BY I. G. BRINER. We are to-day standing upon sacred ground. Q the war of '63 these hills and mountains echoed and re-echoed with the cannon's awful roar. For three days the mighty columns of the Southern Confederacy surged against our hues. Sometimes our phalanx faltered. Some-times it broke. But in the final and awful charge, made by Pickett's men, victory was forever emblazoned upon our immaculate ban-ner. To-day, behold ! how changed. The gory and tattered flag has been cleansed by more than three decades of sweet peace and wel-comed prosperity. In our National Cemetery those, who loved their country and their homes better than their lives, now repose in silent sleep. Their tombs are covered with earth's richest mantle. By their side stand stately trees with waving boughs and wide spreading branches. Over them the happy children scatter fragrant flowers, while the sun looks down, from the vaulted sky, and smiles. The relatives and friends of the heroes come close to those mounds and shed a loving and parting tear. But even weeping will not make sacred this ground. In his dedicatory speech Abraham Lincoln said, "We cannot hallow this ground, the brave men living and dead who fought here, have hallowed it far above our powers to add or detract." Not only do we revere and honor the meni-of those who sleep here, but we would hold in grateful remembrance every man who has p'-oven a friend and defender of our national faith and honor. Many there are to whom we can point with pride. Men, who, on the bat-tlefield, exhibited the greatest skill, bravery and courage. Those, when duty called, pressed forward into the thickest of the con-flict, that our freedom might be won and our beloved Union preserved. Those, when en-trusted with national honor, had dignity and manhood enough to keep it pure and unsullied. Among the host of such Americans shines, in undimmed splendor and glory, the name of* Ulysses S. Grant. His deeds of courage and bravery, his genuine high statesmanship and Christian character will ever be remembered and held in high esteem by all men who love the land of the free and the home of the brave. In our sister state, only four weeks ago was dedicated to his memory a beautiful and mas-sive memorial. By this act a premium was placed upon the actions of great and good men. This silent witness, as its beauty is reflected in the peaceful waters of the Hudson, is but a slight token of the Nation's gratitude for him. Historians tell us, as a soldier General Grant stood without a peer. To him was entrusted the closing scenes of an awful conflict. In him the nation saw a leader fearless and un-daunted as well as tender and kind. When his forces stormed Fort Donelson with heavy charges, the commander asked for terms. THE COLLEGE MERCURY General Grant replied : "No terms except unconditional and immediate surrender can be accepted. I purpose to move immediately upon your works." On the other hand, when Lee was over-powered and the Southern army shattered, it was General Grant who proposed that the soldiers who had horses should retain them. He said, "The men will need them in plowing their fields, when they return to their homes." During the four years of this civil strife he had the confidence and esteem of soldiers and officers. With a unanimity that was never disturbed by an audible voice of dissent, the two million veterans gave to him supremacy over all the other officers under whom they served. The battles of the Wilderness, Spottsylvania, Cold Harbor and Five Forks have immortalized his name among the greatest generals of the earth. How beautiful thus to see blended in one man true humanity, mingled with pure patriotism and undaunted courage. When our beloved country was yet tremb-ling and groaning from the shock received by the Civil war, news came to General Grant that he had been nominated for President of the United States. In his letter of acceptance he penned the words which are sweetest to those who have seen the horrors and ravages of war: ' 'Let us have peace.'' But this man was opposed to even having peace until he was sure it would be universal and abiding. Later in his official capacity he affirms that he would have "no policy to enforce against the will of the people." His entire adminis-tration is a living testimony that these words came forth from a heart radiant with truth. The character of this great man stands out clear and strong. Those that know him best saw in him a man in the truest sense of the term. Other men might be swerved from the path of duty by the temptations so numerous and strong in public life, by disappointed and coveting office seekers, by streams of immor-ality and waves of infidelity, but General Grant turned these discouragements and sins into stepping stones by which he arose to where his character to-day shines with tin-dimmed luster. When he assumed the functions of the Presi-dential office his highest ambition was to prove a worthy and trusted leader. He had learned through the great and far-reaching lessons taught by Jesus of Nazareth, "he that is greatest among you shall be your servant." He possessed abiding confidence! the honesty and intelligence of his coiuitr men, and always retained his deep holdup their affections. With Washington and Li: coin, Grant has an exalted place in our com try's history. When his monument was dedicated tha were present representatives from all brands of our Government, the resident officials < foreign nations, the Governors of the state and the sovereign people from every sectio of our common country. What a glowii tribute thus to pa}' to one who has reachedti; highest pinnacle of human distinction. Tt story of this man's life is worthy the conten plation of the ages. Now that beautiful memorial, honor of this General, Statesman, and Christian Gentleman, risees majesty before us. May it thus point us a individuals, and as a nation, to a higher splie of living, and clearer and more sublime fellow-ship with the God who rules the destiny rf Nations. erected i: President in siletl STATE POLITICS IN PENNSYLYANIl SENIOR ORATION, BY HORACE E. CLUTE, ') In examining the political situation in Pen sylvania we must feel, first of all, the needo! liberal point of view. If our position be thati patriots, we must consider all sides. It is nea less to say that this is, in its very nature, « a party question but one appealing to the leji imate interest of every loyal citizen of ti "laud of Penn." At a time when so much:: terest is being taken in the political affairs! our own Commonwealth, a broad basis for criticism must seem important. A certain gree of conservatism on the one hand, anda the other, an insistence on a full and da light on every part of our political svstea should characterize our consideration. In a question of this kind, the compart view will be found helpful to the broader bas we have referred to. What conditions at problems are met and settled in other state Nor need our range be confined to this con-try. European systems will be found uioreo less rich in political suggestion, when co: pared with our own. And we can readilyni derstand how a foreigner should be able! take this comparative view better perhaps tb any of us. The question touches us • closely. Professor Bryce, an Englishman eminence, furnishes, in his "American Cd THE COLLEGE MERCURY. 9i The! IS legit- I lb stec rafc bas ; as .ate :oE mi co: yd ile: tkjl ■an |Cc: I mwealth," an excellent illustration of this, onsiders the working and conditions of j"r political institutions in relation both to Hose of his own country and to each other in |e different sections and Commonwealths in ,is country. He says: "The spirit and force fcarty has, in America, been as essential to lie action of the machinery of government as team is to the locomotive engine. His view i briefly this: "in Europe the parties stand for jiiciples, in America they do not;" in the one 1'issues have never been lacking which Sought their respective principles into opera- En:" in the other "the chief practical issues which once divided the parties have been set-fled." In spite of the heated discussion and the definiteness in issue of the last-presidential campaign, we Americans cannot deny that fhere is much truth in his view and particu-larly as applied to State politics. What great principle does the Republican or the Demo-cratic party stand for in State elections? Does the citizen vote on some State issue or because R: wants his party to get the spoil? Bryce aptly says: "Bringing men up to the polls is like passing a stone roller over stones newly laid on a road." As the angularities in the stones are pressed out so individuality is merged into party. We fear this is what has happened very largely in Pennsylvania. Yet if asked to analyze the present political condition, we should say that it is perhaps nearer a transition, a revolution, from the existing order of things, than a solid-fying in them; recent indications seem to point in that direction. Prominent among these we might mention the withdrawal from power of a. U. S. Senator whose sway has extended for a number of years; though a candidate put forward by a boss took his place it was not without comparatively formidable opposition and the absence of the impliciteness with which many former behests were obeyed; and it is believed by some that if brought up now this candidate could not be elected. It is prob-ably true, as some one suggests, that the pres-ent legislature —the House at least—is more its own than in some former sessions. Citizens Reform Leagues and Associations, though aim-g more especially at municipal reform, show a marked tendency, not always appearing on e surface, to wipe out political corruption. The recent formation of Business Men's Leagues throughout the State, whatever news-papers may say about the aims of the leaders Jf the movement, shows a rebellion on the part 'fa very substantial proportion of our citizen-ship against the existing order of things. The recent exposure, on the part of contractors and others in possession of the facts, the waste of the people's money in "padded" bills, appro-priations, &c, may also be added to the gen-eral indications. We may think that a great hue and cry is raised about the corruption and degradation of Pennsylvania politics, and that the real con-dition is exaggerated. Perhaps the way to get anything like an accurate idea, is to investigate along the line of just what a real reform would mean, how many points it must touch, and how fundamental it must be, to cope with the enormousness of the task. It is not an overstatement to say that the system of bossism has in this State received flattering encouragement. (It is a continuation of the medieval "sale of indulgences" and we need a Luther to expose it!) It is the people we ought to censure, to censure the boss is a waste of breath. Yet we would not say this without two words, one as to the boss, the other from the side of the people. To one who says to us : "We need men of executive ability, bosses if you please," it is sufficient to reply simply by distinguishing the term "leader and boss;" by the former is suggested the idea of one who by natural selection or otherwise leads a new movement, by the latter the foreman of a gang of foreign laborers out in some Western railway cut; the arguments of the one are listened to; the orders of the other are mechanically obeyed. Why do the people endure it? Well, first of all, they have arrayed against them a machine, and to resist its clock-like movement is 110 easy matter. You will perhaps meet one class of persons who speak of "necessary evils." We deny their existence ! There is no reason under the sun, save the weakness of men, why our Commonwealth should not be a perfect Utopia! Eltwood Pomeroy, in the April Arena, char-acterizes another class." "I know of men," he says, "honest, honorable, capable, who have refused to vote for over a quarter of a century. They say it is no use." As cit-izens, however, we must remember that the use of that silent weapon, the ballot, is not only a privilege but a duty. Let us be sure that there are thousands in Pennsylvania who have not in their heart of hearts bowed the knee to the Baal of bossism. Perhaps no bet-ter counsel can be given to the true citizen than the words of the poet: "Be noble and the nobleness that lies In others, sleeping but never dead, Will rise in majesty to greet thine own." ADVERTISEMENTS. Classical Course for the Degree of A. B. II. Scientific Course for the Degree of B. S. III. Post-Graduate Course fcr the Degree of Ph. D. IV. Special Course in all Departments. V. Elective Studies in Junior and Senior Years. VI. New Testament Greek and Hebrew in English Bible Departinj Observatory, Laboratories and new Gymnasium. Four large buildings. All b heated with steam from central plant. Libraries, 25,000 volumes. Fine Museum. Expi low. Department of Hygiene and Physical Culture in charge of an experienced physid Accessible by frequent railroad trains. Location, on BATTLEFIELD of Gettysburg;" pleasant and healthy. PREPARATORY DEPARTMENT, in separate buildings, for I and young men preparing for business or college, under special care of the principal andtl assistants, residing with students in the building. For full particulars, apply for catalog^ HARVEY w. MCKNIGHT, D. D., LL. D., ?m\ F@ras]?(]w*iiiiia (MUtege, Gettysburg

Issue 36.1 of the Review for Religious, 1977. ; REVIEW FOR RELIGIOUS IS edited by faculty members of St Louis University, the editorial offices being located at 612 Humboldt Braiding, 539 North Grand Boule-vard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copyright @ 1977 by REVIEW FOR RELIGIOUS. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A. and Canada: $7.00 a year; $13.00 for two years; other countries, $8.00 a year, $15.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to REVIEW FOR RELIGIOUS in U,S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Daniel F. X. Meenan, S.J. Robert Williams, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Questions and Answers Editor Assistant Editor January 1977 Volume 36 Number I Renewals, new subscriptions, and changes of address should be sent to REVIEW I~OB R~L~GXOUS; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts and books for review should be sent to B~vi~w Foa R~LmlOUS; 612 Humboldt Building; 539 North Grand Boule-vard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsyl-vania 19131. Review for Religious Volume 36, 1977 Editorial Offices 539 North Grand Boulevard Saint Louis, Missouri 63103 Daniel F. X. Meenan, S.J. Robert Williams, S.J. Joseph F. Gallen, S.J. Miss Jean Read, Editor Associate Editor Questions and Answers Editor Assistant Editor Review ]or Religious is published in January, March, May, July, September, and November 6n the fifteenth cff the month. It is indexed in the Catholic Periodical and Literature Index and in Book Review Index. A microfilm edi-tion of Review ]or Religious is available from University Microfilm; Ann Arbor, Michigan 48106. Copyright (~) 1977 by Review ]or Religious. Sand Traps for Renewal Programs Francis Blouin, F.I.C. Brother Blouin, who has written for REVIEW FOR RELI~31OUS before, has recently completed six years of service as provincial, an,d is presently enrolled in a full-time doctoral program in theology at Fordham University. He resides at 93 Park Terra'ce West; New York, NY 10034. ' For more than. ten years now, most of the communities of religious in the United States have made valiant efforts to be attentive to the injunction of Vatican II, Renew Thyself. Considerable energy, valuable time, impressive sums of~ money were expended in a host of activities and programs, in seminars and renewal sessions, in chapters and mini-chapters, in experi-mentation and adaptation. Many congregations which have .not initiated . renewal programs are either dead or dying; however, those that are involved in renewal efforts are not necessarily alive and well. Though it is impossible accurately to evaluate this determined effort, I would like to reflect in the following pages upon some Of the factors which might,have vit.iated the .dreams and the programs so optin~istically conceived and so enthusiastically endorsed. This exercise might ,appear quite negative, but it can help direct our thinking-in an area of renewal that might offer more chance of success, or discover a few,.of the reasons why some pro-grams have produced disappointing results. During the past six years, I was involved in a number oLrenewal pro-grams and was an active member of the Conference of Major Superiors of Men. The following reflections are based in great part upon my. personal observations and my prolonged discussions with superiors, of men.~ My"con-tacts with~religious superiors of women lead me to surmise that the results of their renewal activities are quite similar to those of men religious, though somewhat more encouraging. 4 / Review [or Religious, Volume 36, 1977/1 I would classify the sources of tension and frustration in the renewal effort under six headings: 1) Con,versiOn o] Heart; 2)Interiorization of Re-ligious Values; 3) Psychological Factors; 4) American Success Ethic; 5) Influence of Mass Media; and 6) Fragmentation. Conversion of Heart I am absolutely convinced that the most significant factor for the failure of many renewal programs was the fact that too often renewal efforts were based upon external programs which did not lead to a true conversion of heart. We cannot convert ourselves, let alone convert others. Yet we know that the Lord is ever calling us to greater love and fidelity and asking us only to remove the obstacles to his presence. In some religious communities in the 50's and 60's, community prayers were too often a ritualization of set formulas rather than an encounter with the living God present to all life. The prayer life of many religious was based upon an inadequate spiritual formation without sound scriptural basis. Furthermore, most religious were encouraged to develop a certain discretion, even circumspection, in speaking of their God-experiences. Spon-taneous shared prayer was seen as a threat to spiritual modesty and some even hesitated to speak freely and openly to their spiritual director (when they had one!). Thus, prayer was often considered a community activity rather tha~n a personal encounter with the Lord. Unfortunately, some of the religious who were most faithful and regular to the traditional forms of prayer were adamant against any change or adaptation and thus created a negative tension, while some of the most dedi-cated individuals openly questioned the need for prayer, further discrediting the God-encounter. In the 60's, when many communities granted religious considerable freedom in their prayer life, many religious simply ceased to pray rather than replace community prayers by longer, more intense periods of individ-ual prayer. Pragmatic, work-oriented Americans had been educated to recite prayers, to chant psalms, to meditate cognitively, but had been given woefully little education in contemplation and little incentive to be open to this vital form of prayer. They had been so active doing that they forgot that prayer was: .waiting, receiving, listening, centering, contemplating, creating a void, being open to the small still voice within, being present to a Presence. While they scurried from program to program and from .activity to activity, they'forgot to sit attentively and listen to the Lord speaking within. Man~y communities ~are now re-directing their renewal efforts, and it is this new orientation to a more contemplative stance that is giving new reason for hope. Communities that are still discussing "whether one should pray if one doesn,t feel like praying" or "whether one's work is one's prayer" are not in process of renewal: they are dying. Sand Traps Ior Renewal Programs Commuriities lose their raison d'etre unless they are gatherings of men and women of God whose lives find their meaning and sustenance in a personal relationship to Christ and provide moments and occasions of con-version of heart, an ever-to-be-renewed process. .,~'Without' personal prayer, a deeply religious life ~simply cannot develop, because no one can be a witness to Christ unless he knows Christ personally.'" ~ lnteriorization of Values A value has little influence upon a person unless it has been interior-ized: adequately formulated, clearly understood, generously accepted. Yet it is the unusual person who has interiorized his true values early in life. A significant number of religious entered religious life at an early age and quite often during their initial formation period, they were asked to conform to certain standards or to adopt definite procedures, more through trust in a person or a Rule, than through a reasoned, logical.process. "They were not to question why, they were to do ~and die." There are no shortcuts to an authentic religious formation which is a life-long process of growth in the understanding, acceptance and love of gospel values. Values cannot be legislated or decreed. They must be freely accepted after a long process of reflection and contemplation. It-is evident that this was not always done. Some religiou.s were willing to conform to set values when the external structures and the social climate supported and re-enforced these values/but they later discarded the same values be-cause these had not been properly interiorized. Long-established practices were~ often quickly abandoned because no rationale had been given for them. To try tO return to a system of regimentation.would be futile. "Religious life.with its demands of chastity, poverty, obedience and perpetual commit-ment can only be understood by a fully adult person . There are certain things, such as the need for affection, the security of a home, certain en-gagements and above all an affirmed need for independence, which a person cannot renounce too soon without doing himself harm., for a minimum of human maturity.is necessary to enter the religious life, and this minimum . may be long in coming,''~ Religious must .!iv, e in authentic freedom, the gospel freedom which is "not the power to choose between several possibilities, but is the reasoned ¯ decision, springing from the person's inmost depths, which causes him to follow at any price tl~e course that appears to be God's will. It is not a question of 'do as you please,' 'do what appeals to you,' but 'do coura-geously what you know your God has called you to accomplish.' This free-dom is linked with the inner power that enables each person to fulfill himself 1Ladislas Orsy, Open to the Spirit, p. 245. . ~Ren6 Voillaume, Con]erence o! Religious Superiors, Feb. 1970. 6 / Review ]or Religious, Volume 36, 1977/1 in terms of his truth, by. making a choice that is absolutely Consistent with his fundamental calling.''3 . This is the freedom that will give religious the desire, the conviction and the strength to live the gospel values of simplii:ity, poverty, celibacy for the kingdom, a life of contemplation and service, a life that is attentive to the call of the Spirit. The example of all revolutions certainly must have taught us that free-dom has to be learned. Tillard states that "it is essential to ~ve all members of the group an education in freedom; that is the first task of authority, the initial effort that 'precedes its fruitful ~xercise.''4 If values must be interiorized through a long reflective process, then it is useless for ~religious communities to attempt~ renewal through legislative reforms or by the imposition of new structures: The most important role of superiors is to establish in the community conditions that will. permit a true conversion o/. heart, encourage religious to~ deepen and strengthen their personal convictions, and promote~an atmosphere that will facilitate a true encounter,with each other and with the Lord. Psychological Factors ~ ~ During the p.ast ten years,~religious educators have generally stressed the values of openness, flexibility, adaptability, creativity, confidence, per-sonalism, sharing; and the initial formation programs areofrequently offered in one's normal milieu," This is quite different from the policies of the early 60's when Cardinal Suenens could state that the Church kvas in a period of "immobilism"; religious communities were strongly affected by this attitude. Religious educators stressed the values of conformity, perm.anence, stability, humility, obedience, self-denial; and religious formation was re-enforced by long periods of isolation from normal environments. Religious perfection was often considered conformity to set norms as proposed by the rules of the order. This radical change of attitude towards religious :formation is one bf the most significant develoPments of the past fifteen years. Formatioia is now seen ~is an on-going' process of growth,~ an ever-to-be-renewed activity e~nd-ing only at death. To have ceased to grow is already to have died. However, it was totally unrealistic and overly optimistic Co presume that religious who spent long years of their lives in a different value System, who were rarely e~ncouraged to share deeply, who were isolated at an early age, who were~often the victims of poor psychological practices, would b~ able to 'assume this radically different stance withrut deep anguish. That.many leaders greatly underestimated the difficulty of this adaptat~on and this over-sight partly explains the confusion and disarray of many renewal prograrias. :'I. M. R. Tillard, A Gospel Path, p. 73, Lumen Vitae Press, Belgium 1975. 4j. M. R. Tillard, ibid., p. 199. Sand Traps [or Renewal Programs / 7 It is a .credit to religious that so many were able to adapt and re-orient their thinking without major difficulty. I. would dare say that mhny religious communities are now plagued by the after-effects of .unsound and poorly adapted initial formation programs. I also believe this partly explains'why so many religious have a poor self-concept, have difficulty sharing at a value level, do not easily adjust to new situations. They were educated to stability and permanence when "one must now accept the. radicality of change, change that must go°right down to the roots . Change must be built into our systems so that they incor-porate flexibility and adaptability . The asceticism of today is to accept the agony of change. That's the discipline. It means study, dialogue, meet-ings, discussions, until you're sick of them. When you're sick, get healed and go back to the discussions.":' Religious communities should be. composed of individuals whom the love of Christ has so moved that they have given themselves 'totally to his cause and have united to transmit this love to others. They share their faith and their~ love and together build a community of believers, a com-munity of Christians. This can only be achieved in a real dialogue of love. American Success Ethic "There is nothing that succeeds .like succ6ss," and in the,50's and 60's, American religious wet6 "winners." They were highly respected, they en-joyed a privileged pbsition~in~ the ~urch and in society, their fiaembershilJ was increasing, and they .directed large, well-reputed institutions. They wanted to succeed, and they worked long hours for causes th~y esteemed yery highly. Too often however, they gauged their success according to human criteria rather than gospel values or by the authenticity of their witness to the Good News. One does not become a religious for human motives, but there is no doubt that success, respect, prestige, influence were definitemorale boosters for. pragmatic Americans. Because of past recognition and achievements it is now more difficult for religious to. accept rejection, failure; disalSproval, scorn. When. their apostolic work is questioned, their institutions closed, their values rejected; their ranks depleted, they become disheartened unless they remember that they _are simply being treated like the Mhster who was scorned, rejected, crucified. ~ Religious were so closely tied to their institutions that at times they confused means with ends, forgetting that they were first and foremost messe0gers of the gospel rather than professional workers. "To the degree to which an end is spiritual, the means employed to attain it are always inadequate. In fact, when speaking of a spiritual end, it is preferable today ~Fr. Cassian Yuhaus, C.P., Con[erence to Religious, Winslow, ME, Nov. 1975. Review [or Religious, Volume 36, 1977/1 to avoid the word 'means,' for to our contemporaries the word evokes an action which obtains exactly the effect envisaged,''6 This period of confusion and turm6il may become for religious a period of great creative tension. Though their lives and their activities a~re in-carnated in a specific work-situation which may project few signs of human success, their gospel vision will enlighten an apparently hopeless situation and give their religious consecration its full depth of meaning. "Unless a grain of wheat falls to the ground and dies, it remains only a single grain; but if it dies, it yields a rich harvest . Anyone who loves his life will lose it; anyone who hates his life in this world° will keep it for eternal life" (Jn 12:24-26). Now more than ever it is necessary, for religious to ponder the gospel message of failure, of inefficiency, of rejection, of death,,as well as the com-plementary message of success through failure, of life through death, of resurrection through annihilation. Father Pasquier states that: "It is impossible to bein communion with another before we have experienced our own poverty and our limitations. The quality of presence to others entails a risk of rejection. It is a risk that religious are called to take and from which they should not be sheltered by their vows.''7 Religious are now in the privileged position of experiencing their poverty and their weakness and are thus better able to commune with the weak and the rejected as well as with the strong and the respected. Influence of Mass Media Whether religious realize it or not, many have been gravely affected by the historical process of secularization. Some religious are now totally in-serted into a professional work-environment and they may have accepted almost imperceptibly many of the secular values so effectively propagated by mass media. The message of self-and~sense-gratification is in direct op-position to the gospel imperatives. , Self-denial and personal ascesis are in such ill repute that some religious have unwittingly accepted many of the pseudo-values and prevalent sophisms adroitly disseminated by our sense-sated society. It is never a pleasant prospect to accept experientially the reality of Christ's call to self-denial, but to speak seriously of renewal in religious life and ignore the injunction~ "Let him who wants to be my disciple, deny himself and take up his cross and follow me" (Mt 16:24), is nonsense. Very often religious simply do not realize the extent to which they are C'R6gamey, L'exigence de Dieu, p. 86, Quoted by Voillaume, Conlergnce o] Religious Superiors. :Jacques Pasquier, O.M.I., "Conference~on Spiritual Leadership." Sand Traps ]or Renewal Programs / 9 victimized by .mass media or subtly controlled by their professional en-vironment. Religious strove so strenuously for so many years to be fully integrated into the American culture that they forgot that by their religious consecration they had vowed to be "counter cultural." Some have suc-cumbed to the temptation of living a progressively more affiuent life-style or have been blinded by the glitter of wealth and the prestige of social status. It is useless to speak of renewal until the stark gospel message can once more be heard over the din of television commercials. "Where supposedly committed persons~seem to enjoy all the good things of life, the witness value is destroyed and not unusually, the whole person's sense of vocation along with it. He has fallen into the mistake not simply of imagining that things and experiences can make him happy, but that fulfillment or happi-ness itself can be directly sought.''8 Ordinary professional and religious obligations ,are certainly the main ingredients of a life of ascesis, yet Father George Maloney, S.J., in a course on prayer at Fordham University dared state: "It is impossible to make significant progress in prayer unless one is willing to practice ascesis with aggression." He was simply echoing St. John of the Cross: "Contemplation or detachment or poverty of spirit . are almost one and the same thing.'"' A life of authentic poverty, of generous service to others, of sensitivity to the Spirit, of loving celibate commitment, of creative solitude, of constant attentiveness to the Lord, are not possible unless one willingly accepts" the Lord,s clear challenge to self-denial. Many renewal efforts have come to naught because religious refused to pay the price. ~ Fragmentation I previously mentioned that' some of the values that are now cherished by certain religious communities are those of flexibility, openness, adapiabil-ity, creativity, personalism and I also indicated that most communities now permit a wide choice of apostolic works: All these positive values are to be respected, but if they are taken separately without consideration for stabil-ity,: permanence and community commitments, they can lead to a fragmenta: tion of the group, a qoss of identity with the community and an impover-ishment of the sense of missi6n. For a religious, "to do his own thing" or "to go his own way" may be an, acceptable temporary solution to a difficult problem, but it will rarely be satisfactory in the long run. Many communities have a number of religious "on the fringe" members who are hardly associated with the larger group either in body or in spirit. If this trend becomes .generalized, it could be disastrous for the communities. SRichard Jo Kropf, "Radical Commitment and Fulfillment," Spiritual LiJe, Summer, 1975, p. 91. ~'John of the Cross, Dark Night, I, Chap. 4, par. 1. Review [or Religious, V~lume 36, 1977/1 "A community cannot exist long in the Church, unless it is dedicated to giving collectively.''1° Furthermore, it. is not sufficient for individuals to 6e renewed. The whole community, or a significant number of members, must make deter-mined efforts at renewal. 'In every community there are a number of re-ligious who have: come alive during the past years, but sometimes these members are stymied or frustrated by a lethargic~ apathetic group. "For a revitalization to occur, transformation must go beyond the personal. It must penetrate and reshape the. social reality of the community. If the cen-tering of personal-transformation is ekperienced~:by a number ~of people within the community, then a network can emergd through which that trans-forming experience is '~ustained, supported, enhanced. As the sharing of transformational experiences and awareness deepens and intensifies, there emerges a group with a shared vision and codamitment~.~This group becomes a revitalizing force dedicated to building more rewarding community ex-periences and recovering the gripping attraction to living according to Christ's conditions.for .evangelical discipleship.'''1 When this revitalization occurs to'a significant number of people in the cbmmunity great things~ begin to happen, a new life pulsates through the group and a spirit (Spirit?) comes alive in the community._ Possible Orientations It is impossible' for me to indicate what could or should be done by each community to promote a true renewal. Let me simply raise a few ques-tions that may suggest some possible orientations in groups seriously dedi-cated to renewal. l. Are the difficulties~experienced by many communities in organizing community discussions that are a true faith-sharing,due mainly to psy-chological factors, poor knowledge of group dynamics, or weak religious motivations? What .specific steps have been. taken by your community to facilitate this meaningful exchange? 2. Is it POssible for ygu, for your community to live with insecurity, contradiction, rejection? IS this contrary to the gospel teaching? 3. How does your co,,mmunity determine the priorities of personnel, of time~, of resources in selecting an apostolic work? If apostolic choice is left to the individual, what efforts are made to determine a priority .of ac-tivity? 4. Has your community ever tried to gauge the ~impact of mass media upon community values? How many religious in your community are slaves to the "one-eyed monster?" a~°Ladislas Orsy, "Talk, given to Conference of Major JSuperiors,:' America, August 8, 1970, p. 59. ~Lawrence Cada and Raymond iZitz, REVIEW FOa REL~OOS, Vol. 34, No. 5, p. 716. Sand Traps ]or Renewal Programs 5. Is contemplation a common and regular form of individual prayer in your community? What is the attitude of the community towards this form of prayer? ~ 6. Do you define yourselves in terms of your work or in terms of your status? What conclusions can you draw from this? 7. What percentage of the religious in your communities have partici-pated in some more prolonged renewal program within the last three years? five years? eight .years? What does this indicate about your group? 8. Is the life-style in your communities consonant with a religious com-mitment to poverty? In what way? 9. "Christian leadership is accomplished only through service. This service requires the willingness to enter into a situation with all the human vulnerabilities a man has to share with his fellowman" (Henri Nouwen, Wounded Healer, p. 77). Does this quotation quite adequately portray, your district and com-munity leaders? 10. What is the community attitude towards tension? When is it a positive sig9 of growth? When is it a negative factor in the community? 11'. Do community discussions occasionally lead to specific decisions which can be implemented? Why is it so difficult to reach a consensus when specific proposals are suggested? 12. Are religious in your community personally affected by the plight of the 450,000,000 people in the world who are on a starvation diet? What specific activities have been taken by your community to alleviate this situa-tion? 13. Do religious in your community have the freedom to challenge each other to fidelity to sacred promises publicly expressed? If not, what does this indicate? - 14. Do your communities have an effective way of evaluating~the initial formation program? 15. Are long-term institutional: commitments still possible or desirable? How are these to be implemented if everyone is free to choose his own apostolic activity? , Let me conclude by a quo.tation from Father Ladislas Orsy: "Since re-ligious life is the existential gift of God, any question about the future of religious life is a question about the future ~of God's abundance in the Church, about the dynamic action of the Holy Spirit among his pebple-- thus it is not, subject ~to human power. If God gave this gift in the past, he is not likely to deprive, his Churcl~ of it in,the future.''~ V-'Ladislas Orsy, op. cit., p. 21. Seven-hundred-and-fifty years later: Reflections on the Franciscan Charism Eric Doyle, O.F.M. Fr. Eric Doyle, O.F.M. teaches at the Franciscan Study Centre, Canterbury CT2 7NA. Kent, England. This year marks the seven-hundred-and-fiftieth anniversary of the death of St. Francis of Assisi at the Portiuncula on October 3rd 1226. The sources for his life record that larks gathered on the roof above where he lay dying and sang sweetly as he welcomed Sister Death into his life? No one would deny that on that Saturday evening in 1226 a most holy man, a truly human man and a faithful disciple of Christ Crucified passed over to God. And the earth was made the poorer for that passing. Already in various parts of the world there have been courses of lec-tures and celebrations to mark the event and there will be quite a few more before the year has ended. Eulogies will be made in many languages and no doubt St: Francis from his place in heaven will hear himself hailed again as "Patron of the Environment" and "Patron of Ecumenism." The anniversary provides a good opportunity for a Franciscan to reflect on the order's efforts to come to terms with the demands to rediscover its own charism made over the last decade or so since the Second Vatican Council.-Though my ~primary concern is the First Order of Franciscans, and specifically the Order of Friars Minor, I think these reflections will have some relevance for the Conventuals, the Capuchins and the various branches of the Third Order Regular as well, for it is the same charism aSee "Legend of Perugia," 110, in St. Francis o] Assisi. Writings attd Early Biogra-pities, English Omnibus Edition o] the Sources ]or the Li]e o] St. Francis. Ed. by Marion A. Habig. Franciscan Herald Press, ChiCago 1973, 1085-1086. ~ . , Reflections on the Franciscan .Ch~arism / 13 which ultimately inspires them all. These reflections may have even wider relevance. Orders which lead the so-called "mixed" life share many of the same problems in facing the demands of renewal. The Question of Poverty These pages contain no detailed analysis of poverty. In the case of an order which has been so intimately assdciated wiih the profession of pov-erty, this calls for a word of explanation. For the Franciscan Order the question of poverty is ambiguous. It can be a very complicated question and it can be a very simple question, according to the approach one takes to it. For the order as it is de facto organized in the world, poverty is a complicated question. It cannot be examined or discussed in any realistic or satisfactory way if it is isolated from the findings of biblical exegesis and the understanding of poverty in the bible, from a study of all the ele-ments contained in the idea of evangelical perfection which relati;cize the place of poverty in the life and writings of St. Francis, 'from the question about the extent and effectiveness of apostolic activity; and from the de-mands made on the order to find resources to cope with and provide for the numbers who seek to enter it. No one would deny that the Franciscan Order should bE involved in work among the poor. At the theoretical level this is almost a truism for. the Franciscan. At the practical level, however, it is no easy matter to de-termine who precisely are the poor today. While the term certainly covers the homeless, th'e destitute, the oppressed and the exploited, it may also be used to describe countless millions all over the globe who ar~ spiritually impoverished. But even when we have arrived at a moderat~ely sa!isfactory answer to the question': Who are the poor?, we find at once that there are required no mean resources, for example, to have a friar trained to be a ~ompetent and reliable apostle among social outcasts. For the order to providd re-sources to train a friar as a professional social worker is a deeply Christian work and a tremendous act of service to the world. : On the°'~other hand, the question of poverty can be very simple. If a person reads the accounts of the early history of the order and is convinced that the poverty which St. Francis and his first companions embraced is the unique charism of the order, and feels assured that he is called to do the. same, then that person must go and do likewise and thus institute a new branch of the Franciscan Order in the world. The same obligation, it seems, would rest upon a professed friar who became conscientiously convinced that the order has sacrificed an essential element of its charism and mission to the wrrld in abandoning the poverty of St. Francis. He would be bound quite simply to leave the order as it is and to establish another form of the Franciscan life. It would be pointless to ask him where he would go, because, from that moment onward, total ' 14 / Review [or Religious, Volume 36, 1977/1 abandonment to divine providence would be of the structure of his voca-tion, and he would literally have to wait for something to turn up. What he certainly cotild not do would be to stay in the order as it is now consti-tuted, passing away his days in criticizing it and growing old in bitterness, while living by its resources and in its security. Perhaps at the very outset we ought to familiarize with these difficulties all who seek to join us. They would then be able to make such considerations a conscious factor in their decision to join us or not. We should also make sure they know by experi-ence that the gospel spirit of St. Francis does live on in the order, despite the fact that his povertyis not observed. I do not wish to suggest that the order as it now finds itself can'simply ignore the question of poverty. In .fact it has not ignored it over the last decade. There have been many attempts to come to terms with it at the practical level. But it remains problematic.~ However, the issue cannot be discussed in these pages, nor can a.ny assessment be made of the at-temp~ s to come to terms with poverty, firstly, because it would take far too lorlg and, secondly, because while it isundoubtedly an important issue, it is not, in our opinion, the most important issue for the life and mission of the order. There are more vital matters to be considered to which we now shall turn: Rediscovery of the Origi'nal Charism, The Second Vatican Council called all religious to rediscover the par-ticular charism given to the Church in the grace of their origins and to renew and adapt their life according to its form. By a proces.s of discernr ment in the light of the gospel and according to the signs of the times-- that is by Word and wprld--religious were required to define the specific ahd permanent acquisition made by the Church in the life and work of their particular order. ~Th, e FranCiscan~ Order, like every order, belongs to the Church. Only in virtue of its ecclesial character can it be understood in its specific genius at any moment of its higtory and as a renewal movement at its origins. Apa.rt from the Church, the Franciscan Order is ultimately meaningless. St. Francis himself was not only a man of the gospel, but also and by that very'fact, he was a man of the Church. Therefore, the attempt by any order 6r congregation to discover its own particular grace is not anexercise in self-analysis, but a profound act of service to the Church. The call to rediscover the original charism ~raised ~t once a question for the Franciscan Order which .has not yet been satisfactorily treated. The question is this: Is the original charism to be sought uniquely in the period between the oi'al approval of the Rule by Pope Innocent and the death '-'We have touched onosome, of these problems in "Reflections on the Theology of Religiou.s Life," REv~:w FOR RELICIOOS, vol. 32, n. 6. Nov. 1973, 1254-1256. Reflections on the Franciscan Charism of St. Francis (1209-1226), or is' it to be sought throughout the first cen-tury of the order's history from the approval of the Rule to the death of John Duns Scotus (1209-1308)? This is not just an academic question, but a matter of some concern to any Franciscan conscious of the profound contribution made to the development of Christology by the Franciscan School, in the first century of its history, The order has beew far :to6 pre-occupied in its renewal program with the period up to the death of St. Francis. This is an unjust .and uncritical restriction of the content of tile Franciscan charism. Of course, the call to rediscover the charism required of us to return to St. Francis himself. About that there is no argument. The complaint being made here concerns the well-nigh exclusive preoccupa-tion with the early years of the order's life, which drasticallyotruncates the order's charism. Many reasons might be suggested to explain this restrictive version of the charism. I wish to single out,the one which bears most responsibility. It is romanticism. Romanticism has exercised far too much influence on judgments of the order's history since the death of St. Francis. It has given the order a bad conscience, especially over the last eighty years or so since Paul Sabatier's views became common patrimony? What we can describe in general terms as the "Fioretti-picture" of the early years, has exercised inordinate influence over the general public and over the scholarly fraternity, particularly its non-Catholic representatives. We need to be on our guard in the presence of romantics. Their understandable sadness at the way the order developed can have the most extraordinary effe°ct on how they .read the sources . ,~,J When the, Franciscan Order, for example, in late fourteenth-century English history is described.by students of Wyclif, Chaucer and Langlan~d ,as "decadent" I have often concluded that we really ought to read in many cases no~t "decadent" but,"different"--that is, different from the little band of beggars which landed at Dover in September 1224 and different from the early days at Rivo Torto. Disapl;ginted and sad romantics are a dangerous breed. The "romantic myth" has had profound .though subconscious influence on the order, It has subtly brainwashed~ us into believing that if only we could repeat as " closely as ,possible the form of life which .S~. Francis led, if only we could do away with the ~whole intellectual edifice which the orde{ constructed for itself, then we would be true and authentic Franciscans. From these remarks it will be clear where we intend to place the locus of the original Franciscan charism. According to our view the original charism is to be sou.ght in the period~from the approval of the Rule in 1209 up to the death of John Duns Scotus in 1308. To return to the sources means, for a Franciscan, a return to the first hundred years of develop- :~Vie de S. Francois d'Assise, l~dition drfinitive (Paris: Fischbache'r, 1931). 16 / Review ]or Religious, Volume 36, 1977/1 ment in doctrine and life. The fullness of the charism is to be found there and not exclusively in the life and teaching of St. Francis. It is quite legiti-mate, in function of. this, to consider the Franciscan charism under two headings: form of life and Christological doctrine. The first concerns the evolution of the order's life in the thirteenth century. The second concerns the development of the Christology in the Franciscan School in the thir-teenth century. The results of historical analysis show that the form of Franciscan life changed radically from what St. Francis had intended and that the Christological doctrine of the Franciscan School remained totally faithful to his original Christocentric inspiration. The ,Form of Life The foundation of the Franciscan Order in the thirteenth century marked a new stage in the history of the religious life in the Wefftern Church. While it. is clearly the case that St. Francis intended to establish an order in the commonly accepted sense of that term, it is equally clear that he was conscious of its radical newness. According to his intention, the order was to be a brotherhood of itinerant apostles--whether priests or manual workers, or, as we should say today, professional men--who would go into a society that was still Christian and also go out to foreign lands among the ~Saracens, to spread the gospel of peace and reconciliation by the ministry of the Word and the apostolate of presence. For a period of time that intention was realized. Whenever the friars met they showed that they were members of the same fraternity and they offered one another mutual help and support. At the end of their day's work they returned to their small communities to be refreshed bodily and spiritually, to pray together, and to draw strength from their fraternal cele-bration of the Eucharist. Thus renewed and restored, they were able to return to their mission of sharing with others what they themselves had re-ceived so generously from being together in the "local church" 6f their own community. As is universally ~recognized, this did not remain for very long the pat-tern of life of the order. Due to internal tensions and from ~xternal pres-sures from the demands of the apostolate at the time and from the wishes ~f the Holy See, the order was compelled to take a line of development which° radically changed what St. Francis had intended and what the original form of life had been. There are those who look upon this as a Salutary de-velopment, precisely because it took place ultimately under the authority and guidance of the Holy See. While this attitude demands sor~e respect, it also creates difficulties in ,deciding which has priority between the poles of institution and charism. In responding to the call to rediscover its original charism (and it was the institution which gave the call) the Franciscan Order found itself in a slightly embarrassing position. As it retracted the steps of its development Re[tebtions on the Franciscan Charism / 17 through a very checkered history back to the thirteenth centur);, it discovered that.~it was largely due to the institution that an important element in its charism :h~id been lost. The loose structure of its form of life had been heavily instituti6nalized and the fraternity had been "monastified" and "hierarch-ized" almost beyond recognition. Institution and Charism From the outset there has been tension in the Franciscan Order between charism and institution. St. Francis himself, who is always proclaimed as a most obedient son of the Holy Roman Church, managed to get his own way with the wily and astute Pope Innocent IIl. One wonders what would have been the outcome if the pope had refused him permission to live his very distinctive interpretation of the Gospel. Perhaps he would have be-come a hermit. To the end of his days, in any case, he remained convinced that what he desired his order to be was completely at one with the will of God." The turn of events in the thirteenth century gaye the order a very dif-ferent character from that which it possessed in its early decades. The con-stitutional development from the late 1230's up to the Chapter of Nar-bonne in 1260 is the history of a gradual "monastification" of the order. This cannot in justice be laid exclusively at the door of St. Bonaventure, for the winds of change had already been blowing for nearly thirty years when he was elected Minister General." By the end of the thirteenth century the order had been substantially altered, due in 'large measure to the institu-tional Church, for what were undoubtedly the most laudable ends. Of course, there were also internal reasons for the change and it would '1See Lawrence C. Landini, The Causes o] the Clericalization O[ the Order o] Friars Minor 1209-1260 in the Light o] Early Franciscan Sottrces (Chicago: Franciscan Herald Press, 1968). We have given rio consideration here to St. Bonaventure's theology of history nor to his eschatological interpretation of the life of St. Francis. These highly developed aspects of St. Bonaventure's thought played no significant part in the order's self-understanding and program of renewal during the past decade. For this reason we have not touched on his solution of the "Franciscan Question." This omission, therefore, should not be understood as a value judgment. Our concern is ¯ with those aspects of the original charism which have been re-discovered and, with varying degrees of success, reduced to practice, and with other aspects which deserve further consideration, which ought to influence the o.rder's continuing renewal. St. Bonaventure's eschatological interpretation of St. Francis is, in our view, the most satisfactory solution to the problem about th~ order's relation to St. Francis. It is, however, not only, satisfactory; it is" also fully consonant with the way the early sources present him and the ~rimitive community. It has most relevance in any dis-cussion of Franciscan poverty, for it raises the question not only whether the order can or cannot observe St. Francis' poverty, but whether or not it is even meant to observe it. To assess St. Bonaventure's place in the development of the order in the thii'teenth century, without taking into serious account his theology, of history and his eschatological interpretation of St. Francis, leads to profound misunderstanding of that development and commits injustice against St. Bonaventure. Review ]or Religious, Volume 36, 1977/1 be unhistorical to place responsibility entirely on the Holy See.-It is no idle speculation to ponder what the order might have been, had it not experi-enced the process of clericalization in the thirteenth century and had Friar Elias not alienated so many while he held office. But in the final analysis, one is compelled to conclude that the Holy See can hardly be :said to havi~ done all in its power to preserve what St. Francis so plainly intended. This was the result of tension between charism and institution. The Church ha~s known this tension in varying degrees of intensity ever since the New Testament, and perhaps." never so acutely as over the last two decades. Tension arises precisely because both institution and charism proceed from the grace of God. Charisms are given to the Church for the sake of the institution; the prophet is alw~iys sent to renew the institution. The sad story is, however, that so often the institution resists the charism because'it threatens the established order; it leads out into the unknown and the uncharted. The temptation for the institution is always to neutralize a charism by institutionalizing it. This is not done maliciously or even con-sciously. But it is done and it is done effectively. The intentions of St. Francis could not easily be categorized. They were not neat and tidy, cut and dried, but on the contrary, like himself; paradoxical and a fraction complicated. I have never believed that this passionate, romantic and ambitious young man was ever as simple as some of his biographers have inade out. Of course, he did not have a legal mind; he had the soul of a poet'sand poets are notoriously difficult to pin down. In his own head ior perhaps better: in his own heart) everything was crystal clear: he. wanted to 'live the life of the gospel according to the form that God 'had revealed to him. One can sympathize with Rome, ithei:efore,t whose genius has always been principa!ly of the legal order. How does one categorize an intention that expresses itself in a Rule for itinerant apostles which is identified with the gospel, and in another for hermitages that al-lows for a change of rbles between Martha and Mary according to what seems best for the moment? Aspects of the Charism Rediscovered In going back to its original inspiration, the Franciscan Order knew in its heart that,~it simply could not recreate in our time the full intentions of St. Francis. However, it has mandged to reintroduce some of the essential elements of his charism, and what it has done is a sple6did achievement. 1. Over the last ten years the order has "de-monastified" itself and restored in principle its truly fraternal character. It is now more obviously an Order of Friars, some of whom are engaged in priestly work, others in manual work inside'~and outside the order and still others who Are engaged in professional work. There is a deep consciousness of what it means e~xistenti~ally to be a Franciscan friar. This consciousness is growing alsace and it will ultimately be in complete possession. Reflections on the Franciscan Charism / 19 2. There has also been a gradual "de-clericalization" of the order. This does not necessarily mean a reduction in the number of priests (though this will happen, I think) nor does it imply, nor should it ever have im-plied, an anti-priest complex, The order was unfortunately plagued .with that complex for a period after the Council. To be a priest does not neces-sarily mean to be clericalized. There are many young priests, middle-aged p~iests and elderly priests in the order who are most certainly not clerical-ized; but then there are some who .are. Clericalization creates an elite and a,:caste system. There is no true place for an elite or a caste system in the Franciscan Order, nor, for that mat~.er, .in the Church at large. The Church knows no hierarchy of persons but acknowledges only a hierarchy of func-tions and at its pinnacle is service. Moreover, authority has been restored to its original role, according to the understanding of St. Francis, as a ministry and service to the friars. This has had its influence also on the gradual abolition of hierarchical structures from the order. 3. Experiments of living the Franciscan life in small communities have proved in the main successful and have undoubtedly enriched the quality of community life. This has been one of the most significant contributions of all our efforts to restore the fraternal character of the order. There have been losses, excesses and mistakes. But these are negligible when compared with the gains, the openness and the insights we have harvested. Franciscan life in small communities or groups has. proved to be far more demanding on the individual friar than it ever ~was in the heavily structured .forms of life we knew for so long, Our experiences have taught us that life in small communities requires a high degree of human and Christian maturity: For life thus lived is a creative process, not a structured, unchanging pattern into which one is fitted. 4. Many of these small communities have been established in the center of towns and cities where the realities of modern living, its pressures and demands may be witnessed and experienced at first hand. A number of friars in such communities have taken up ~work in social organizations often not' instituted by the Church nor directly connected with it. These developments have given concrete expression to other aspects of the original charism and primitive form of life. Unlike~the older monastic orders, the friars settled in the heart~ iof towns and cities where they were brought face to face with the social evils of the time: As a result, the Franciscans were closely con-nected with the foundation of medieval guilds, the ,distant0ancestors of the modern trade unions. They supported the organization of workers into guilds. which protected the legitimate material interests of the workers and fur-thered their spiritual lives. Some of the charters of these guil~ls were drawn up in the refectories of the friars or on the altars of their churches. Later on, in the fifteenth century, the iniquities of t~sury led the Franciscans to establish the Montes Pietatis--an institution which guarantees them a place for all time in social history. All these developments may be traced back 20 / Review ]or Religious, Volume 36, 1977/1 to St. Francis himself who, from the outset of his conversion, was involved in caring for lepers, one of the greatest social evils of the Middle Ages. The modern form of the apostolate of presence: living at the heart of urban life and working from within non-ecclesiastical social structures, is really a reduction to practice of The Canticle o[ Brother Sun 'and of St. Bonaventure's beautiful work On Retracing the Arts to Theology. For the Franciscan there is no distinction between the sacred and the profane. The problems of what is described as secularization prove for a Franciscan to be false problems~ This is now simply man's world and man is made in the image of Christ and Christ is the image of the Father we cannot see. The Spirituality of St. Francis The rediscovery of the basic elements of Franciscan spirituality has been the most rewarding of all. A comparative study of the spirituality of the Conciliar documents and the writings of St. Francis shows how incredibly modern this very medieval man turns out to be. His spirituality is simply Jesus Christ. The thoroughly biblical and sacramental, above all eucharistic, char-acter of his piety and holiness make it clear that it was our spirituality and practices of piety that had to be brought up-to-date, renewed and reformed, not his! There is nothing nauseating about his spirituality, nothing repulsive about his piety. There° is not one line, not one word, in the expressions of his evangelical holiness that need be changed, corrected or expunged. He loved the God-Man in all his poverty and humanity, in all his kindness and suffering. He loved him absolutely, without qualification. He loved Christ not only with his whole heart, but with his whole soul and mind and strength. His conversion was complete because it was born of love. Every-thing he said and sang, everything he desired and longed for, his every though and deed, came from and led back directly to his love of Jesus Christ. The most distinctive feature of his holiness is its tenderness. And it bears that feature because he was a passionate man. He did not extinguish in himself the fire of passion; he redirected it by grace into the love of Christ, where it burned more ardently in the all-consuming flame of the love of Christ's heart for the Father and for all creation. Our renewed understanding of the totally Christocentric spirituality of St. Francis has Shown the order that in its common life of prayer it does not need a multiplication of devotions and practices of piety. To: be faithful to the spirituality of St. Francis requires of the friars to live and work, to think and pray;" after the example of the life Jesus led on earth, by the power of his glorified existence with the Father, in the beauty of his vestiges and images in creation, according to the message of his Word, through his selfless love in the Blessed Eucharist and together with his brethren in the Church. All of which may be summarized by saying that we must live by his threefold presence in our midst; his verbal presence (the proclamation Reflections on the Franciscan Charism of the gospel, among us); his sacramental presence (preeminently the eucharistic celebration); his mystical,.pregence (the community of believers which gathers to proclaim and celebrate his victory over death and his faith-ful witness' to love). The Tension That Remains "~ None of these changes according to~ the form of the original charism has been achieved without suffering and bitterness; This is the sad side. to the history' of renewal and reform in the Church generally. However, it was an inevitable and predictable concomitant to the renewal from the begin-ning and it is,'rooted in the tension between institution and charism. The movement for reform initiated by the Council brought to the surface two diametrically opposed views of the Church which have been labeled, not satisfactorily though not unjustly, as reactionary-conservative and liberal-progressive. The fears of the former soon turned to suspicion; the enthusi-asm of the latter speedily became intrlerance. And for a time the .result was deadlock and suffering on both sides. Tension between institution and charism can be healthy and construc-tive. It can also be deadly and,destructive if attitudes polarize. As an out-come of the changes in the order's form of life there was a polarization of attitudes. Two basic attitudes emerged which differed radically about what had taken place and" what were being predicted as the .lines of future development. The attitudes correspond to the labels reactionary and liberal. The tension between these polarized attitudes 'is by no means as acute now as it was five years ago, but it is still present. From a state of complete in-ability to communicate, a modus vivendi was eventually found, based on an unspoken and precarious truce to steer clear of all that might open the wounds. Now, thanks to more openness ~on the one side and.greater tolerance on the other, the truce has given place to a willingness to dialogue and the gigns areothat the tension will become creative. Up to the present, however, while having had some creative and productive effect, it has been largely negative and counter,productive. Two "orders" have been existing side by side in the one order. But now the signs are that they are growing towar~s unity once more. This tension continues to exist in varying degrees of intensity through-out all the provinces of the order. To a greater or less extent it concerns every aspect of the charism in relation to our form of life and every attempt to reduce it to practice. But the deepest tension has been caused by the opposing views on what may be described as the order's apostolate of presence. The one view maintains that it is our vocation to engage in priestly ministerial work, in charitable works centered upon our friaries ~and in domestic works within the friaries, which latter ensure that they remain habitable and in good condition, so that the former works may be carried 22 / Review for Religious, Volume 36, 1977/1 on with competence and efficiency. To these works the major part of the order is now committed and thi~ commitment has come to pass by the demands made upon us and the indications given to us by °the institutional Church, whether the Holy See or the diocesan bishops. These works; it is argued, have been assigned to us by the 'authority of the Church and there-fore they are clearly what we are meant to do unde'i: God: Furthermore, they put us in direct contact with the evolution of the order as this took place under the guidance of the Holy .See in the thirteenth century. This is a version of the adage, "Roma locuta est"; it gives priority to the institu-tion. It maintains that priestly work is the ~paradigm of the Franciscan apostolate. This view is prepared to admit that some friars might well work in other forms of the apostolate which are .neither priestly nor ministerial nor centered upon a friary. These forms of the"apostolate, however, have significance only insofar as they~ proceed ultimately from the priestly min-istry and eventually lead back to it. The other view maintains that it is our vocation to spread the gospel message by our presence in the world. This can be fulfilled in a large variety of ways; by priestly ministerial work and charitable works centered upon our friaries; by priestly ministerial work and charitable works not centered upon our friaries; by domestic work inside and, outside our friaries; by professional work outside the friaries in ecclesiastical institutions-or non-ecclesiastical institutions~ by taking up salaried trades and professions out-side ecclesiastical institutions. This view, it is argued, is in direct continuity with the earliest years of the order's history and is a version of the saying of St. Francis that the Holy Spirit is the Minister General of the Order; it gives priority to the original charism. It holds that there is no special paradigm for the Franciscan apostolate and that the order must balance the demands made by the institution with the clear requirements of the charism, even if this means that we may have to sacrifice some of the areas in which we are exclusively committed to priestly ministerial work. Due to circumstances we could neither foresee nor control, these two views eventually reached the compromise of co-existence and then entered into dialogue. The circumstances which brought them together were the overall decrease in numbers of those entering the order, the high figure of those who left the order and an extraordinary awareness of the original charism among the majority of those who seek to enter~the order. This last phenomenon is remarkable, Its major effect has been that entrants to the order express their vocation simply in terms of wanting to be friars with-out further qualification.This is a reliable sign of how the future of the order will evolve. Christology and the Franciscan School . Earlier in this paper we insisted that the original charism of the order is to be sought not exclusively in the life and teaching of St. Francis but Reflections on the Franciscan Charism in the whole period that extends to the death of Duns Scotus, the last of the major representatives of the Franciscan School of Theology. We must examine the reasons which jrstify this position. During the period up to the death of Duns Scotus theologians of the order worked out a doctrine of the person and work of Christ and of his l~lace in the oikumene and cosmos that is as beautiful as it is original and as inspiring as it is profound. It stands out as a remarkable contribution to the development of Christology in the Church. Any study'or presentation of the original F.ranciscan charism that limits itself to the life of St. Francis not only misrepresents that charism, but also does disservice and injustice to the Church by depriving her of what,belongs to her by right. The Christo~ logical teaching of the Franciscan School is as much an essential element of the Franciscfin charism as is the fraternal character of the early order, ,the apostolate of presence, the Rule o/ 1221, the Rule ]or Hdrmitages, The Canticle of Brother Sun and the Rule of 1223. What Fr. Zachary Hayes, O.F.M. has written about the philosophy of education in the spirit of St. Bonaventure, may be applied without qualification to the Christological doctrine of the whole Franciscan School: : Those of us who stand heirs to that tradition have a weighty obligation to ~ee that such a tradition be not lost and that it be brought to bear in our world today. That it should have.come to be deposited with such clarity and power in the order that claims the poor, s~mple man of Assisi as its founder will no doubt puzzle those who tend to limit the meaning of that order in an unhistori-cal and arbitrary way. That its outstanding spokesman should be a Franciscan does not make it the private possession of the order. For what the order car-rieshere as in an earthen vessel is a treasure for the whole of the Church and a heritage for mankind as such. Certainly the order would be unfaithful to its tradition and remiss in its obligation to the Church and the world if'it were not to thke up" this tradition anew, in a creative way, in"a world for which one of the,most pervasive and potentially destructive idols is the ideal of rational control.'~ The Constitutions of the Order The General Constitutions of the order published in 1953 state in Arti-cle 238, par. 6:~.~'In the philosophical and theological faculties the lectors shall earnestly endeavour to follow the Franciscan School; they shall hold in high regard the other Scholastics, especially the Angelic Doctor, .St. Thomas, the Heavenly Patron of,Catholic Schools.''° Despite this exhorta-tion, however, the order as a whole has not endeavored as earnestly as it might have done to follow its own school. The manuals of philosophy and z",Toward a Philosophy of Education in the Spirit of St. Bonaventure," Proceedings ol the Seventh Centenary Celebration o/ the Death o] Saint Bonaventure (The Fran-ciscan Institute: St. Bonaventure, N.Y., 1975), 26-27. 6The Rule and Constitutions o] the Order o] Friars Minor (Rome, 1953), 100. 24 / Review ]or Religious, Volume 36, 1977/1 theology, ,which were the staple intellectual diet of most of the houses of study in the ordei'~ were composed chiefly by authors of the Thomistic tradition (not always the same as the tradition of St. Thomas!), who tended to reduce the contents of the Franciscan tradition at best to footnotes and scholia, at worst, to being adverse to the thesis advanced. The high place accorded to St. Thomas in Catholic theology and the fact that he received honorable mention in the Code o] Canon Law made him the touchstone of orthodoxy and the gauge of true Catholic doctrine. The second title given to him--the Common Doctor--resulted in every other doctor becoming for the most part decidedly uncommon. In comparing the Dominican and Fran-ciscan Orders we find that the former exalted St. Thomas and tended to forget St. Dominic; the latter exalted St. Francis and tended to forget St. Bonaventure. Thus it is that we speak of the Thomistic School, not the Dominican School; of the Franciscan School, not the Bonaventurian School. This latter designation has further significance, as will be seen below. , In the Revised General Constitutions promulgated by the Minister General in December 1973, it is stated.in Article 20, par. 1: "Mental prayer should be based on the writings and example of Francis and on the teaching of the Franciscan masters. Nevertheless, each friar is free to choose the method~of prayer that suits him"r; in Article 170, par. 2: "Theological edu-cation should be encouraged in the order with special care. The greatest at-tention shouldobe given to the preparation of expert teachers of theology who will administer spirit and life after the intent of Francis and the other masters of the order"; ibid., par. 4: "Where there are no houses of study of the order, students should be given lectures on the~history and teaching of the Franciscan School"8; in the Introduction to Chapter Six: Formation to Franciscan LiIe: "Franciscan pedagogy, according to a thought-plan (dialec-tic) which continually renews itself, takes as its greater and most difficult task to bring together the divine with the human--a process begun by St, Francis and set in logical order by the Masters of the Franciscan School, a process rightly styled "thought in acting"--in other words, love.''° It is to be hoped that the spirit behind these statements in the new Constitutions will prevail over the strange indifference to the Franciscan theological tradition that has characterized the order in modern times and that it will eradicate the dull anti-intellectual element in the order which re-sulted from that fatal romanticism mentioned earlier. This anti-intellectual element has been making itself felt ifl'various parts of the order over the past few years. Its root lies in a subconscious belief that there is something rThe Plan ]or Franciscan Living. The Rule and General Constitutions o[ the Order of Friars Minor (English-Speaking Conference of Provincials: Pulaski, Wisconsin, 1974), 70. ,~ Slbid., 147, 148. °Ibid., 129-130. ~ Re~qections on the Franciscan Charism not quite authentic about a learned Franciscan or a Franciscan who wishes to devote his life to study. The popular picture of the Franciscan friar has had a surreptitious influence on the order. The Franciscan is expected to be a jolly friar, simple to the point of lunacy, preferably rotund in shape and bald into the bargain, rfiddy-face.d and definitely not learned, who trips through the world hoping to get a good dinner, but happy to sing to the sun if he does not. This picture is reproduced each year on hundreds of Christ-mas cards all over the world. (I have made a collection of the more amusing ones!) The irony of the popular picture is that it bears no resemblance what-ever to the first Franciscan, St. Francis himself was a man of joy, but in "no sense could he be called jolly; he had the simplicity of the dove but also the cunning of the serpent, just as the gospel says; he was a small man, thin and emaciated; not bald, but shaven-headed; his skin was delicate and his flesh very spare;1" though not learned in a bookish sense, he knew French, wrote tolerably good Latin, composed a very beautiful song and was ac-quainted with the intricacies of the cloth trade and he had some idea about building. His attitude to learning is at best ambiguous. In any case he ad-vocated reverence for theologians and Scripture scholars and he warned even those who work with their hands not to allow their work to extinguish the spirit of prayer and devotion. Despite Masseron's .fear that if St. Francis were to return to earth today, he would probably consign a Franciscan bibliography to Brother Fire,ll I am convinced that he would not destroy the sermons of St. Anthony, the works of St. Bonaventure nor the third book of Duns Scotus' Commentary on the Sentences. The Development of Christology ,. It is noteworthy and encouraging that the Renewed Constitutions ex-plicitly link the teaching of the Franciscan masters of St. Francis himself. Specifically, the Christological doctrine of the Franciscan School took its origin from the insight of St. Francis into .the absolute centrality of the Word-made-flesh. His spirituality was centered totally on Christ. He gave concrete expression to it in devotion to the Crib, to our Blessed, Lady-- precisely because she made the Lord of Majesty our brother, to the Passion and Cross, to the Word of God in Scripture and to the Blessed Eucharist. To read of the imprinting of the stigmata on his poor body comes hardly as a surprise after a life spent in total conformity to the Gospel Christ. His initial encounter with Christ issued in a desire to imitate the life of a0See the description of St. Francis given in I, Cel. 83 in English Omnibus Edition o[ the Sources, 298-299. 11Alexandre Masseron, The Franciscans. Tr. W. B. Wells (New York, 1932). 4: "What would St. Francis, if he returned to earth today, have to say to anyone who was rash enough to show him a Franciscan bibliography? Is it not to be feared that 'our Brother Fire' would be charged with settling the fate of a work of such un-wieldy uselessness?". 26 / R~view lor Religious, Volume 36, 1977/1 Christ in its every detail, to follow in the very footsteps of Christ:To follow the footsteps of Christ was for' Francis to take the Way that leads back to the Father. Though his heart and soul were .centered on the poverty and humility of Jesus in the New Testament, whereby the Rule and life.of his order became, synonymous with observing the gospel, there is no exclusive concern with the so-called,"simple" Jesus of history in the life and writings of St. Francis. He embraced a life of poverty in imitation of Christ who "is the glorious Word of the Father, so holy and exalted, whose coming the Father made known by St. Gabriel the Archangel to the glorious and blessed Virgin Mary, in whose womb. he took on our weak human nature. He was rich beyond measure and yet he and his holy Mother chose poverty.''1"-' This humiliation which the Word of the Father freely chose for our sake, is daily renewed on our altars: "Every day he humbles himself just as he did when he came from his heavenly throne (Ws 18: 15) into the Virgin's womb; every day he comes to us and lets us. see him in abjection, when he descends from the bosom of the Father into the hands of the priest at the altar?'1,~ There are three texts in the writings of St. Francis which in our opinion contain the seeds of the future development of Christology in the Franciscan School. If these were all he had left us, they would be more than sufficient as the foundation of the Franciscan School. The first is to be found in the fifth Admonition: "Try to realize the digqity God has conferred on you. He created and formed your body in the image of his beloved Son and your soul in his own likeness (see GO 1:26).''~4 The second is in the first paragraph of his Letter to All Clerics: "Indeed in this world there is noth-ing of the Most High himself that we can possess and contemplate with our eyes, except his Body and Blood, his name and his words, by which we were created and by which we have been brought back from death to life.''~'~ The third is found 'in the Letter to a General Chapter: "Kissing your feet with all the love I 'am capable of, I beg you to show the greatest possible reverence and honour for the most holy Body and Blood of our Lord Jesus Christ through whom all things, whether on the earth or in the heav-ens, have been brought to peace and reconciled with Almighty God (see .Col l:20).v~ There is a fair amount of deep theology in the writings of St. Francis, but nowhere is this more clearly attested than in these texts. Their depths and the implications they contain will be obvious to any student of St. Bonaventure or Duns Scotus. With regard to the first text, we may ask if St. Francis meant to say that the body of the Word Incarnate was the lz"Letter to all the Faithful" in English Omnibus Edition o] the Sources, 93. a3"First Admonition," ibid., 78. ~4English Omnibi~s Edition, 80; .a~lbid;, 101. ~qbid., 104. Re[tections on the Franciscan Charism blueprint used by God in the creation of Adam? He states explicitly: "He created and formed your body in the image of his beloved Son." The Son as Son has no body; it is the Son as Word-Incarnate who possesses a body. Whether or not St. Francis was aware of the implications of what he wrote, these lines evoke at once Duns Scotus' doctrine of the ~absolute primacy of Christ. Furthermore it would not be difficult at all to trace St. Bonaven-ture's entire theology of creation and incarnation ~back to the two latter texts .we quoted. St. Anthony, St. Bonaventure and Duns Scotus 1. The Christological teaching of the Franciscan School found its earli-est expression in the setmons of St: Anthony of Padua. Already therein we find contained the doctrine of the primacy of Christ, for which Scotus is so justly acclaimed. St. Anthony shows a preference for the symbol of the circle of egression and return of which St. Bonaventure made such pro-found and superb use in his theology of the Word and creation?r 2. It is, however, St. Bonaventure himself who gave the most complete theological formulation to the Christological insights of St~ Francis. He is the mystical theologian par excellence of the Franciscan Order and in him the~ School reached the high point of its development, He belongs to the tradition.in the Church which has its origin in the Greek and Latin Fathers, according to which the work of the theologian and the ministry of preach-ing are understood to be.no more ~than different modalities of one and the selfsame service of the Word of God, Every concrete form in'which St, Francis expressed his devotion to the poor and humble Christ, is paralleled by a mystical work in the Bonaven-turian corpus, For example, to the crib at Greccio corresponds the beautiful work On the Five Feasts of the.Child Jesus; to St. Francis's reverence for the Blessed Eucharist corresponds the work On How to .Prepare for the Celebration of Mass18; to his devotion to the Passion and Cross of Christ correspond St. Bonaventure's The Tree of Life and The Mystical Vine.l'J St. ~Bonav.enture's !heology of the Word may be summarized as follows: the Word is the inner expression of the Father and the world is the outer expression of t_he Son. Creation gives outward expression to the inner Word of the Father, With the advent of man, the Word of God 5s spoken in a ~rSee V. Schaaf, 'O.F.M., Saint-Antoine de Padoue. Docteur de I'Eglise (Montreal: Editions Franciscaines, 1946); T. Plassmann, O.F.M., "St. Anthony the Theologian;" St. Anthony o] Padua Doctor o] the Church: Universal Souvenir o] the Commemora-tive Ceremonies (Washington, D.C., 1946), 49-70. J. Heerinckx, O.F.M., "Antoine de Padoue," Dictionnaire de Spiritualitd~ 1, 714-717. a,~The Works o[ Bonaventure. Tr. Jose de Vinck. Ili: Opuscula, Second Series (Pater-son, N.J., St. Anthony Guild Press, 1966), 197-214; 215-238. V.qbid., I: Mystical Opuscula (Paterson, N.J., St. Anthony Guild Press, 1960), 95- 144; 145-205. Review ]or Religious, Volume 36, 1977/1 radically new way, for it now opens the possibility of the most perfect out-ward expression of God's inner Word in the Incarnation of the Word: the Man, Jesus of Nazareth. By the enfleshmcnt of the Word, the words already spoken by God in every creature throughout all creation can be heard un-ambiguously for what they are: revelations of God. As the Eternal Word is the Center of the Trinity, so the Incarnate Word is the Center of every-thing outside the 'Trinity. Nothing can be known unless it is known through Christ. At every level and in all orders of reality Jesus Christ is Mediator. To have true knowledge of God, man and the cosmos we must take faith as our starting point. From this we may then proceed to reason in order to know whatdt may discover about God, man and the cosmos.-"° This latter aspect of St. Bonaventure's world view has a relevance today which it would be difficult to overestimate. It concerns particularly the separation between philosophy of God and theology in Catholic institutes of education which has had deplorable effects on intellectual formation.'-'1 A return to the con-creteness of St. Bonaventure's method will teach us to distinguish, but not separate, a philosophy of God from theology. The correct method is to treat the theology of God first. After St. Clare I know of no one who loved St. Francis more than St. Bonaventure did. His sermons on St. Francis show him to have agonized in loving astonishment at what God had done in the person and life of the poor Francis of Assisi.~'-' Everything St. Bonaventure strove after in his study of the Word of God he found realized in St~ Francis. Of all the vir-tues which St. Francis possessed, St. Bonaventure avowed that he admired most his poverty and humility. He laid.down at the feet of St. Francis the powers of his brilliant mind and the rich treasures of his wide and deep learn-ing. Thus it was in his own act of humility that St. Bonaventure proved that after all a learned man can be holy and be saved! ,~ 3. In the teaching on the absolute primacy of Christ, Duns Scotus put the final touches to the Christological doctrine of the Franciscan School. The '-'°For recent presentations of the Christology of St. Bonaventure see the important studi+s by Zachary~Hayes, O.F.M., "'Revelation in Christ," Proceedin~,s o[ the Seventh Cehtenary Celebration o] the Death o[ St. Bonaventure (The Franciscan Institute: St. Bonaventure, N.Y., 1975), 29-43; "The Meaning of Convenientia in the Meta-physics of St. Bonaventure," Franciscan Studies, vol. 34, Annual XII, 1974, 74-100; "Incarnation and ~.reation in the Theology of St. Bonaventure," Studies Honoring Ignatius Charles Brady. Friar Minor. Ed. R. S. Almagno, O.F.M. and C. L. Harkins, O.F.M. (The Franciscan Institute: St: Bonaventure, N.Y., 1976), 309-329. See also Ignatius Brady, O.F.M., "St. Bonaventure's Theology of the Imitation of Christ," Proceedings of the Seventh Centenary Celebration o[ the Death of St. Bonaventure (The Franciscan Institute: St. Bonaventure, N.Y. 1975), 61-72. '-qSee: B. J. F. Lonergan, S.J., Philosophy o[ God and Theology (The Westminster Press: Philadelphia, 1973). :zSee his five sermons on St. Francis in Opera Omnia IX (Ad Claras Aquas, 1901), 573-597. We are preparing an edition and translation of these sermons. Relqections on the Franciscan Charism / 29 Incarnation is not occasioned by sin, though sin affected its modality. Scotus is not indifferent to evil and sin in the world, nor does he merely juggle with hypotheses. But the destruction of sin and evil is no more than a moment in God's movement out of himself towards the world, to unite all creation in the Love that is forever. The most recent and famous formulation of this doctrine has been made by Teilhard de Chardin in terms of an evolving cosmos. °Speaking of the Scotistic doctrine with Padre Allegra, Teilhard ex-claimed:"' v'o"l~a," la th6ologie c'osmique; voile, la th6ologie de l'avenir"--a cosmic theology, a theology of the future. Because of the unambiguous value it places on creation, one can readily understand why this,, doctrine is so attractive to the French Co.rnmunist philosopher, Roger Garaudy.'-''~ These brief reflections on the development of Christology from St. Fran-cis himself to the School which has from him its name, make it clear that Franciscan Christology is a structural element in the original Franciscan charism. If it is ignored .or neglected, then the charism itself is impaired. Charism and Ongoing Renewal As the order moves on towards the beginning of the third millennium of the Church's history, it will continue to adapt and renew itself accord-ing to the spirit of its original ,charism. In the process of on'going renewal the following aspects of the charism will need to be giveo more serious con-sideration: 1. Public witness--minimum structure." The "monastification" of the order was an undesirable development, not merely because it led to a dull uniformity and reduced individuality to a minimum, but also because it .imposed,a superstructure of organization on the order's life which virtually abolished one of the most characteristic aspects of the Franciscan charism. This is the genius of living a publicreligious life in the Church (St. Francis founded an order) with a minimum amount of structure (St. Francis was conscious of its original newness.). It is among the order's most attractive and, at the same time, most deman.ding characteristics. It is attractive be-cause it manifests the freedom won for us in Christ Jesus; it is for the order a sacrament of freedom from the :burden of the Law. It is demanding because it places firmly on the shoulders of each member of a community full re, sponsibility for every facet of communal life. Community life is an ongoing process, created by the uniqueness and originality of its several members and it issues in a unity which is something more than the mere sum total of the individuals. In such a process no one can shirk responsibility without setting back this process and thus injuring community life. An important area in which this aspect of the charism should exercise maximum influence is formation. The whole process of formation must have 23See Eric Doyle, O.F.M., "John Duns Scotus and the Place of Christ," The Clergy Review, vol. LVII, Sept. 1972, 667-675; Oct. 1972, 774-785; Nov. 1972, 860-868. Review for Religious, Volume 36, 1977/1 as its "chief aim the active reception by each friar of total responsibility for 6ur way of life, where the duty of each is to help the others to glow in wis-dom and maturity before~ God and man. The capacity and willingness to ¯ accept this responsibility may be taken as the touchstone of suitability for this way of life. 2. The Rule for Hermitages:'''~ Thomas of Celano in his Second Life tells us that St. Francis "wanted his brothers to live not only in the cities, but also in hermitages." This element of the charism has had effect in some provinces and it is recommended and encouraged in the Renewed Constitu-tions."-'~' It is clear from the short Rule for Hermitages that St. Francis .wished his order to lead not only a "mixed" life'--that is, one devoted to prayer and the apostolate---but to hold within itself at one and. the same time the two distinct expressions., of the.religious life: the active and the contempla-tive: The contemplative life he intended as a permanent feature of the order's existence in the world. It is interesting to recall in this context that both the Rule of the Friars Minor (for itinerant apostles) and the Rule of St. Clare (for enclosed contemplatives) are identified with life according to the Holy Gospel. In our opinion the notion of a "hermitage" should not be confused with a. "house of prayer." Houses of prayer, to which friars may resort for shorter or longer periods of recollection, do not fulfill adequately what St. Francis appears to have intended. It seems that he wanted the contemplative life to be a permanent feature of the life of the First Order. If our view here is correct, then there should be a place in the order for the exclusively contemplative life. On this understanding a "hermitage" and a "house of prayer" are quite distinct notions. The former should be employed uniquely to describe a community of friars dedicated exclusively to the contemplative life. The feature's that would distinguish a Franciscan contemplative community from the older monastic forms of the contemplative life would be precisely the minimum structure and the far smaller number in the community.-Whether the number would have to be restricted to three or four, as is mentioned in the Rule [or Hermitages, is a matter that calls for further discussion. It may not be possible for every province of the order to have'a hermi-tage (or hermitages) as a permanent feature of its life. Perhaps, therefore, hermitages could be instituted at the inter-provincial level and be made open tO international membership. Such contemplative communities in the order would give fine expression to this. element of the Franciscan charism. The reference made above to the Rule of the Poor Clares recalls what St. Francis wrote down in the Form of Life for St. CIare: ~'I desire and promise you personally and in the name,~of my friars that I will always have the same loving care and solicitude for you as for them." Their way of life "-4English Omnibus Edition of the Sources, 72-73. '-'SThe Plan ]or Franciscan Living, Articles 28-31. Reflections on the,~Franciscan Charism / 31 was very dear to St. Francis both because he loved St. Clare and because he himself was strongly attracted to the contemplative life. The First Order today should show the same loving care for the Poor Clares and there ought to be more frequent and closer contact between the first and second branches of the order. By so doing we would be more faithful to St. Francis and we would be helped considerably to.discern our own charism more clearly. 3. The Rule of 1221.""-~ Although the Rule of 1223, which gave the FrancisCan Order its legal" basis, and the Rule of 1221, which never re-ceived papal approval, both contain the spirit of St; Franci.s, it could be argued that the latter is a finer expression of that spirit than the former. This is not to deny that the Rule of 1223 is more a spiritual document than legal code. Nevertheless, it is just that one step removed from the earliest expression of the form of life and, therefore, just that little further from the original charism. .,, In terms of continuing renewal, the directives of the seventh chapter of the Rule of 1221 raise important questions for ,the future development of the order. The chapter is titled: "Work and the Service of Others." It con-cerns the friars who are engaged in the service of lay people and those who already have a trade when they join the order. The chapter lays down: "Everyone should remain at the trade and in the position in which he was called." This one sentence alone gives rise to a serious question about what attitude the order ought to adopt to a person seeking admission to it who is already qualified in a trade or profession. It is not a question about whether the order .should,allow a plumber or a doctor to continue as a plumber or ¯ doctor after an initial period of formation; it is rather a question of Whether or not the order is obliged to allow a plumber or a doctor to return at least for a certain time, to his previous work, after the period of formation. Priests who have joined the order in the past have continued to exercise their priestly ministry to a.limited extent during the period of formation and it has always been assumed that. they will go back to its full exercise after formation. There are many, many more professions ands:trades which are as equally compatible with the vocation of being a Franciscan friar,as is the ministerial priesthood. Before the oral approval of the Rule in 1209, St. Francis had already assured the Bishop of Assisi that he and his companionS would earn their living and have recourse to begging only when it was absolutely necessary. Some of them worked as laborers in monasteries and private houses; others took care of lepers in the lazar houses; others helped farmers in the fields. In the early years after the,approval of the Rule the friars were given to preaching, praying and manual work. The statement made at the Madrid Chapter in 1973 concerning the vocation of the order today, gave definite approval to this aspect of the "-'~English Omnibus o] the Sources, 31-53. 32 / Review ]or Religious, Volume 36, 1977/1 original charism as contained in the Rule of 1221. The statement empha-sizes: For recent times, our participation in the general evolution of religious life and the influence of certain other communities,have led us to the rediscovery of an aspect of work as it was understood by ~Francis. New forms of work and a variety of occupations are now being undertaken by our friars. Min-istry, our own works, and domestic tasks within our friaries legitimately oc-cupy the majority of our friars, but it is becoming more frequent to find friars engaged in salaried trades and professions within enterprises and institutions which belong neither to the order nor to the Church. An orientation of this kind appears to us to be in line with our vocation; by it we are a part of society in a special way, working for its upbuilding and we are brought closer to those who live. by their work. While placing us squarely on the road to the future it brings us back to one of the institutions of our origins.zr This new type of work is itself the apostolate: the apostolate of presence by silent witness. We must not forget, however, that this form of the apostolate is not easy. It demands that a friar put into practice the unsystematic though profound theology of work scattered throughout the writings of St. Francis. Thus: pay is not to be the motive of work, nor should the friars become the slaves of work or of gain. Work is to be undertaken as a contribution to the final form of creati6n, carried out under the supreme lordship of God; it is to be sanctified by being brought back to its right relationship with God. It is not, nor can it be, for the friar an end in itself; it is a means of exercising the apostolate of peace and reconciliation in the midst of the world. It requires above all of those who engage in it, that they be contem-platives. Before actio.n there has to be what St. Bonaventure calls sursumac-rio-- that uplifting activity which is contemplative prayer. Further developments of this kind of work may well bring about a de-crease in the number of priests in the order. At the same time it must not be ignored that those engaged in the apostolate who are not~priests (for ex-ample, nuns°and brothers) often find that there are circumstances where it would be a definite advantage to be a priest. In fact, experiences of this kind have often led~non-ordained apostles to seek ordination to the priest-hood. 4. St. Francis the Deacon:'-'~ St. Francis never became a priest. One often hears that the reason for this was his deep humility; he felt himself unworthy of so sublime a dignity. This explanation, however, is not to be found in the sources; in fact there appears to be no mention of the matter at all. In any case our concern here is not with the reason why he did not become a priest, but with the [a.ct that he was a deacon. "-':General Chapter Documents, Madrid 1973 (The English-Speaking Conference of the Order of Friars Minor; 1974), 68. '-'sSee I, Col. 86 in English Omnibus Edition o[ the Sources, 301: "The saint of God was clothed with the vestments of the deacon, for he was a deacon, and he sang the holy Gospel in a sonorous voice." Re[tections on the Franciscan Charism / 33 The re-institution of the order of permanent diaconate is one of the most encouraging results of Church renewal. The diaconate in the Church is directly derived from, and immediately related to, the episcopal office. It concerns the Church's mission to the world in.the very concrete form of the corporal and sp)ritual works of mercy and of work for reconciliation, justice and peace. These works pertain to the essence of the apostolic office. It is, therefore, theologically incorrect and quite unsound to understand the diaconate merely in terms of assistance to the priestly ministry; nor is the diaconate adequately presented exclusively in terms of liturgical functions. In practice at the moment, however, the actual form of ministry exercised by permanent deacons is, in the vast majority of cases, only a lesser form of the priestly ministry. This is true throughout the Western Church. On the missions it has been ~made a substitute for the priesthood, and the permanent deacon is in fact a "mini-priest?' With the exception of saying Mass and ad: ministering absolution, he does everything that the priest does. The diaconate has become also a substitute for a married priesthood. In ,many of our city and towm parishes in the Western world, the ministry of the permanent deacon is in fact no more than that of assistant to the local priests. In all these cas~s, therefore, 'the priesthood is the determining factor in the per-formance of the office of deacon. It would be a pity if this were to become the exclusive form of the diaconal ministry. The permanent diaconate in the Church proclaims that the corporal and spiritual works of mercy and work for reconciliation, justice and peace are not merely the special concern of individuals who may feel called to per-form them. They belong to the episcopal office, because the bishops must have anxious care not only for all' the churches but also for the whole world. Ordinatioh to :the .permanent diaconate graces the man called to this work with the authority and power of the apostolic mission to the world, In virtue of this sacrament the deacon is sent by the bishop publicly in the name of Christ to work; for example, in the field 0f communications, as a counselor, a welfare officer, a doctor or a nurse. The. Franciscan Order is committed by its very existence to work for reconciliation,., justice and peace. It would be most fitting for the order to incorporate the permanent diaconate, as here understood, into its life and mission and to offer this as an option to those wishing to join the order. It would manifest that work other than priestly'ministry is not merely the hobby or pa~rticular preference of an individual, but a part of the Churcl~'s ¯ mission to the world. It would contribute also towards restoring the diaconate to its fuller ministry. 5. Christology of the Franciscan School: Every friar should receive a thorough grounding in the doctrine of the Franciscan School. Christology is at the heart of that doctrine from which has developed a distinctive anthro-pology, .!he values of which center on freedom, the primacy of the will and charity, and the dignity of the individual person. In order that this rich 34 / Review Jot Religious, Volume 36, 1977/1 heritage be not lost; it is of paramount importance that studies be encouraged ever more keenly in the order. One acknowledges with gratitude .the re-newed interest in Franciscan studies brought about by,~the establishment of the Franciscan Institute at St. Bonaventure University, New York. More friars should .be encouraged to devote their lives to the production of good texts and critical editions of the authors of the Franciscan School. It must be impressed on them that this is not a waste of time nor merely the pri-vate interest of the scholarly "types" which the order can tolerate, but a splendid contribution to the understanding of a tradition which belongs, to the Church and mankind at large;. ~ The~Future of the Order and Its Vocation The future will see a more balanced proportion between, the number of priests and non-priests in the Franciscan Order. The indications are that throughout the world the order as a whole will continue to decrease in numbers. There will be many more small communities. In fidelity to its many-faceted charism the order will have to learn to hold within itself a great pluriformity of~ life-styles and, work. The former will have to contain the widest variety from the contemplative to the actix;e' life.~ The latter will have to.embrace every, form from strictly priestly.work to the apostolate of presence and silent witness in salaried trades, and pro-fessions. Every friar on the apostolate will have to be prepared to preach, teach or' share with others, in whatever ways are opened up, the riches of the order's Christological tradition, particularly the teaching on the centrality of the Word and the absolute 'primacy of Christ: By so doing, the order will contribute to the fruitfulness oLthe encounter and dialogue between East and West, from which will result a spirituality for the post-modern world. The East has developed towards an extreme spiritualistic interpretation of man and the world; the West towards an extreme materialistic interpretation of man and the world. There are~ however, strands in the tradition of both East and West, which point the way to a real unity and balance between these extremes. It is not too much to suggest~that the theology of the:Fran-ciscan School and the spirituality of St. Francis belong to these strands in the West. This theology and spirituality lead one to a material spiritualism or spiritual materialism, to a holy worldliness or worldly holiness. It is along these lines that spirituality in the future will develop. In conclusion we wish to make a brief comment about a very important matter. It concerns a fair number of those friars who have left the order and have taken up other walks of life. In traveling around one frequently comes across ex-friars who long to share again the spirituality and atmosphere which formed them and left a deep impression on their minds and hearts, and who desire to participate once more in some way directly in the order's mission to the world. It is not that they are unhappy in their new. way of life or regret having married~ These longings and desires are th~ outcome of a~ Reflections on the, Franciscan Charism / 35~ renewed and deeper appreciation of Franciscan values which their new life has brought home. to them. Specifically, 'it is married rife which is most fre-quently mentioned as the cause of this. There is a very positive impulse behind these desires which one discerns as the Ho!y Spirit of God. Serious thought and prayer must be given to working out how these desires might be fulfilled, It must not be presumed a priori that we can do nothing for them. One suggestion would be the institution of a new [ormof the Third Order which could be so established as to meet both desires mentioned. It could exist in very close liaison and cooperation with the work of the First Order, for this latter is mature enough to embrace an added element in its. pluri- ¯ formity. In this way the order would be helping to prepare for the eventual re-deployment of so much energy, goodwill and holiness in the apostolic mission of the Church. Now Available As A Reprint Centeri. g Prayer-Prayer of Quiet by~ M. Basil Pennington, O.C.S~.O. Address: ¯ Price: $.50 pier copy, plus postage. Review for Religious 612 Humboldt Building 539 North Grand St. Louis,, Missouri 63103 To God Via Per Patricia Lowery, M.M. Sister Lowery's article, "The Suffering Servant and the Wounded Healer" (May, 1976) was well-received by our readership. She continues to reside at: Madres de Maryknoll; Casilla 491; Arequipa, Pert]. Editor's Note: I asked Sister Patricia to write an article on her reason for remaining in Pert] even as a suffering servant. In response to read.er-reaction, she had earlier written an article with fuller information about "The Fraternity of the Sick," but I judged the present article to be of haore immediate im-portance. The other article will be published later. The following passages from her covering letter will "flesh out" the article which follows. She writes: "I guess it is not such a great thing that I stay in Pert], but some people without a missionary vocation might think it is. 1 am not exactly 'all crippled up,' but Rheumatoid Arthritis affects all the joints, and, whatever the degree of deformity, there°is always pain . Some people, I think, Would be taking it easy in my condition, but because my spirit is always 100 miles ahead of my body, I need to romp around. I do it in Pert] because the pace is slower, I have the freedom to invent' my own aids to independence, and most of all because it is 'home' for me .I hope what I have written will serve as an inspiration to someone else." When I left New York harbor destined for Pert] on the f~ast of St. Rose of Lima, I instinctively felt that I was making.a journey that would shape my life. Twenty-five years later, as I reflect on the events of those years, I know it to be true. As I stood at the rail, face to face with the ocean, the fact that I was going to a strange country, to a-mission that was as yet an empty lot, to work with people I did not know and whose language I could not speak, seemed not to frighten me. I was too caught up with the journey itself. With Sister Madaleva's "Travel Song" in my heart, I was blinded by' enthusiasm! 36 To God Via Per~ / 37 "Know you the journey that I take Know you the voyage that I make The joy of it one's heart would break. No jot of time have l to spare Nor will to loiter anywhere SO edger am I to be there. What thatothe way is hard and long What that gray fears upon it throng I set my journey to a song. And it grows happy, wondrous so Singing I hurry on, for Oh! It is to God, to God I go. I am still singing that song, for my journey has taken me steadily toward God, accompanied now by many frierids and the voice of ,the quena (Indian flute), whose music calls to mind all that I have liv.ed, loved and learned in Peril. A Life of Fulfillment Recently, a visiting sister from the United States asked me what satis-factions I had after working twenty-five years in Perti. I could not answer that question directly because .I had not thought of my years in Perti in terms of "satisfactions," but. rather, more comprehensively, as a lifetime of fulfillment. I feel that I came to Peril almost as a child, unsure of many things, and here I grew up, formed 'in the school of joy; struggle, suffering, achievement and love. My teachers'were often uneducated people whose only book was the testimony of their lives. I knew, sowehow, that in such a book were contained the lessons I wanted desperately to learn. There was conflict, though, because I was supposed to be the teacher, prepared as I was for that profession. Later in novitiate work, I assumed the role of spiritual guide only to find that the insights of the Peruvian girls with whom I lived were much more "real" than my own. In pastoral work, too, I had to learn to accelSt people as they are, in the context of their cul-ture and reality, and to set aside my well-prepared o~ganizational plan. It was only when I found myself on a level with so many others (brought together through that universal mystery of suffering) that I began my real ministry~ This shared experience taught me to be present to others as a friend, learn from them, be at their side rather than "ahead" of them, to understand and appreciate them--and m~self as well. I sincerely feel that over the years the gift of happiness and fulfillment has been given to me by people who are themselves still oppressed by in- . justices and hunger for bread and who carry man-made burdens. In humble gratitude to them, I take my stand with all those who fight for liberation, human dignity and the precious gift of personal fulfillment. A Vocation to Stay As a Maryknoll Missioner, my heritage includes devotion to the Church, Review ]or Religious, Volume 36, 1977/1 love for people of all cultures, simplicity, loyalty, generosity, adaptability, joy in hardships and faith in God. My earliest years at Maryknoll were filled with hearing about, and meeting, great men and women who, sustained by those virtues, ventured to "fields afar" even before I was born. Their unassuming lives spoke to me of humifity, courage a,ad joy, virtues that stood by them. as they fought the good fight, faced imPrisonment and even death for the people to Whom they were g(nt. All this was part of their missionary vocation. ~ Therefore, it seems strange to me that anyone would ask why I, who am only semi-incapacitated by a physical'iliness, would remain on a mission where few resources are availi~ble. Actually, it never occurred to me to do otherwise. Having received very good medical attention and knowing how to take care of myself, there seems little else to do but wait until science discovers a'cure. B~t one can waist anywhere. Bishop James E. Walsh, M.M., whose story is well known in the United States, made a statement in 1951 regarding his decision to remain in China in the face of imprisonment (which he actually suffered for twelve years). From among his valuable insights, ! will quote a few which I can apply to myself: Vocation: Our vocation is not simply our occupational work. The teaching, preaching, village visiting we usually do, it is something much deeper, per-mahent, indelible. It does not change if our work is imped(d, if we are in. prison, or for any other reason. One of the necessary conditions to carry it out properly, I think, is to accept in advance every trouble and contingency in connection with it that Divine Providence puts in our way. If we start to pick and choose for ourselves; it is very hard to tell if we are carrying out our vocation or running away from it . The only safe rule for a man with a mission vocation, .I think, is to adhere to the clear indication of God's will (his appointed place where he finds himself) and to make no changes of his own volition. .4ch°vity: Enforced inactivity is a term that needs some distinguishingl Activ-ity does not depend on the place; it depends on the man. Suffering patiently bourne is activity, so is prayer, so is any kind of mental work--things that can be done, one WOUld think, in prison as well as anywhere. What is really meant is a change of activity. This is something of a hardship to many men, I confess it---especially to those who are lacking in the. faculty of imagination. However, we can all learn something new, or at least wecan try tO do so. If an examp!e of prison life will help the Church in China, as. I. believe any suffering undergone for Qod will do, then we are just being given another sort of activity for a time. There is no question of ~complete inactivity, I believe."r Encouraged, therefore, by the tradition of my elders as well as by the example of many valiant companions of today, I choose to stay in Pert~ because: 1Zeal For Your House by James E. Walsh, M.M., Our Sunday Visitor, Inc. (Hunt= ington, IN; 1976), pp. 140-141. To God Via Per~ / 39 --it is my vocation; ---I believe in Christian witness (no matter what else I may or may not be able to do) ; --although it is the nature of the missionary vocation to move on when when the. local Church has come of age, I feel that Peril is still in the growing process and needs to feel solidarity with the universal Church; --it builds morale both for the people and the missioners; (to celebrate a "staying-here" rather than a "going-away" makes everybody happy); --God has directed my life in such surprisingly beautiful wa3;s that I fear if I "pick and choose for myself," I may miss out on something he has in store for me; --finally, I would feel reluctant to break the bonds of friendship built up over the years. Yahweh's feeling toward his people has rubbed off on me: How could I give you up, O Ephraim? How could I part with you, O Israel? (Ho 11:8) While my sentiment for Peril runs deep, I k~aow that missioners are sent to people rather than to count.ries. In the case that ,I were to find my-self in another situation, my ministry to people need not change: Pockets of Hope In my small circle of the poor and the sick, I se.e signs .of Christi.an witness which prove that what we have been able to build in the hearts of people has already outlasted our institutions and monumental structures. Christian values like kindness, service, patience, humility, thoughtfulness and friendliness mark people as being followers of Christ. In my own ex-perience, especially since I have been sick, I have been deeply moved by the unexpected and touching concern shown for me.by those who carry heavy burdens and, apparently, have nothing to give. It prompts me to look into my life, and give of its essence as well as its superfluity. Because of my involvement with the "Fraternity of the Sick," I have come to realize the truth, that through baptism (be it of water or in the fire of suffering), the humblest among the people of. God are called to be ministers. In the past, because of concentrating only on our own call to ministry, we religious have tended to over-look the vocation to service being lived out all around us. Only with our encouragement can these ministers come to take their place as true servants of the Church. We have nothing to lose and everything to gain if only we can set aside our fears and believe that: As one lamp lights another, nor grows less So nobleness enkindles nobleness. (Lowell) Founding "Founderology": Charism and Hermeneutics Francis E. George, O,M.I. Father George is Vicar General of the Oblates of Mary Immaculate. This article is based on a conference given in Rome at the beginning of a three-week congress, April 25-May 15, on the charism of their founder, Eugene De Mazenod, ,He resides at the Curia Generalitia O.M.I.; Via Aurelia, 290; 00165 Roma, Italy. The renewal of religious, institutes means getting in touch with several "charisms." We can distinguish the charism of the religious life as such, individual charisms and the cha.rism of a founder and of his institute. Religious life as such is a gift of the Holy Spirit, a" grace given to the entire Church, enabling it to follow Christ ever more closely (Lumen Gentium,~ 44). There is also.the "charism" or individual grace of each member of a religious institute. The Spirit calls each of us by name, and this individual vocation is a source of the richness that religious institutes have recently begun to acknowledge more openly and appreciate more warmly. But the Fathers of the Second Vatican Council spoke of the "original inspiration behind a given community" as one of the principles of ongoing renewal of religious institutes (Perlectae Caritatis, 2), and the "spirit" of a founder has' its source in a grace (charis) given to him. Like all.grace, it is a personal gift; but by reason of his founding a public institute in the Church, this grace has far-reaching public consequences. Those who are his followers adopt a stance, a viewpoint, in some way derived from or inspired by his thought, his work, his graced life. It becomes possible there-fore to speak of a "collectNe charism," a view proper to a group. The charism of a religious institute, as such has been defined as "a grace given Founding ~'Founderology'" / 41 by the Holy Spirit to a religious institute to help it to carry out its proper mission.''~ Each religious foundation began with a group who shared a common spirit. This spirit, rooted in grace, enabled them to lead a common life and attempt a common task: How can a religious institute today know if it still has this original spirit? Is there a method which can help a religious community get in touch with the founder's spirit and live it authentically? Historical Approach to Charism There are two methodological approaches to charism (the spirit of the founder and his followers) which, taken singly, . might ,lead to an impasse. The first approach is historical. Starting with the historical reality of a founder, his life and work, we can try to see him as a kind of model, some-what separate from us in time, but still providing us with a clear and even a detailed picture of the life we should lead today. "Fidelity to the founder's spirit" then means handing on this model, essentially unchanged, to future generations of religious. They, in tur6, will interiorize it and make it vital thr~ough their lives and works. The difficulty with this ap~proach is that it "often assumes a "funda-mentalism" based on texts or on events, accepting as normative many models which are irrelevant to contemporary life. While seeming to empha-size the historical reality of the founder, this approach, taken by itself, is really a means of escaping from history. It makes the founder's ideas become ah ideology, protecting a community's present institution,'ilizati6n but divorced from the contemporary responses to problems the founder him-self was concerned about? On the practical level, "copying" the founder cannot serve as a guide for present decision making. Few people, and certainly not most religious founders, are so .self-consistent in act that it is not possible to find his-torical precedent in their lives for al}nost any a~tion. Almost any par-ticular decision can thereby be justified by saying we are "imitating the founder." The ideological nature of this approach, used alone, becomes clear. Experiential Approach to Charism The second approach "begins with contemporary experience. Looking at an institute's life and ministry today, the members discern what are the values and the motivation inspiring them. A synthesis of this group "spirit" is articulated and accepted as normative. Certain similarities with the XTeresa Led6chowska, O.S.U., A la'r~cherche du charism de I'institut (Rome, 1976), p. 14. "Ideology, as used here, means ideas which serve as weapons or cloaks for special interests. This usage is common., in .the sociology o~ knowledge and derives from Karl Marx via Karl Mannheim. 42 / ,Review ]or Religious, VOlume 36, 1977/1 spirit of the founder are either° found or are-read back into his life, but the important thing is to avoid withdrawing into the cocoon of the ~insti-tute and away from contemporary events and problems. If historical similarity.to the founder is lacking, this must be accepted" as a part'of his-torical development itself, the price ,paid for being truly in and of our own time. ~ The difficulty with this approach, considered in itself, lies in its easy acceptance of the zeitgeist as almost uniquely normative. The founder himself tends to become instr~umentalized, brought'in .whenever he can be used to justify current thinking and activity; and conveniently forgotten at other moments. Eventually, it would be hard to find any specific content at all to the so-ca.lled charism of the institute. If the first approach merely "copies" the founder~ the second tends to replace him. Hermeneutic Approach to Charism Is ~here a third approach,~incorporating the best Of the two sketched above? Perhaps a iook at hermeneuticg ~igl!t help to put'together a meth-odology which neither copies a founder nor replaces him but rather inter-prets him for Our time and for generations of religious yet to come. Hermeneutics Heymeneutic~, the science of interpretation, has its theolggic)d roots in the discussion of the historical Jesus and his relation to the Christ of faith? ]~he~gradual dissociation of religious, beliefs from historical'dvents had its beginnings in the late"l 8th century work of Lessing and has its best known twentieth century explication in the work of Rudolf Bulimafin. Hermeneutics as such, h~owever, is .a" theologically neutral ente'rRr~ise, concerned with the understanding of expressions of life as fixed in writing2 As a method, hermeneutics demands first of all exegesis, the careful establishment Of what the author ~f a text consciously meant to say in his writing. Next, h~rmeneutics tries intelligibly to span the historical distance between the text and our present reading of it by studying the author's con-text of understanding, including both his presuppositions (what he took for granted) and his horizon (what he was up to and how he did it). Finally, a third area of understanding must be made explicit. If the text is to be adequately interpreted, there is needed also a critique of the reader's context, the presuppositions .he brings to his reading, what is mean- .~See P. Grech's rrsum6 o[ the question in, "Jesus Christ in History and Kerygma," A New Catholic Commentar.v on Holy Scripture, Reginald G. Fuller, General Editor (London: Thomas Nelson & Sons, 1969), pp. 822-837. 4See Berriard Lonergan, Method in Theology (N.Y.: Herder & Herder, 1972), pp. 59-64 and 153-173. Founding "Founderology" / 43 ingful in his understanding and life~ The interpreter's own subiectivity is utilized as a principle of interpretation. The challenge of hermeneutics lies at least partially in finding a context of understanding which incorporates both the explicit intentions of the author of the text and his cont6xt of understanding, along with the context of the reader or interpreter. ~ ,, Charism Interpretation In charism interpretation, the object of interpretation is not directly a single text or group of te£ts but rather a group-spirit which has its. origin in a particular historical person. Nevertheless, three areas of understanding, anaiogou~ to those necessary for textual interpretation, can be seen to be necessary: for an appreciation of a founder's spirit. First, we must understand what he personally intended and chose. A study,~ of his own writings and the decisions of his life is therefore necessary. Secondly, we must understand the founder's historical context, his horizon .of meaning and ,action .as a~man of his age. Accepting a spurious. contemporaneity, overlooking, for example, authoritatian presuppositions ~which.~.are now unattractive, would only falsify our interpretation. Thirdly, we must understand our own presuppositions and 'our own historical context. The general horizon of modern consciousness accepts unquestioningly that finitude is the vantage point of all, thinking and that ,,there are no privileged viewpoints. Nobody today, for example, believes he can know the mind of God or his will in the same rather absolute way peo-ple thought it possible to know them before the mediating structures :broke down. This contempor.ary tentativeness :can readily degenerate into a super-cilious attitude, debunking, every human thought "and value; at its best, however, it reminds us that we, too, are not necessarily smarter than peo-ple were in the founder's time. We just have a different pbint of view; and we must therefore work all the harder to understand the founder's context of meaning and action. Interpretation as. a. Communitarian. Activity But these three areas of understanding do not of themselves give us an interpretation of a founder's spirit. They prepare the task of' interpretation, but the actual interpretation must be~done in community~ Interpretation takes place in community nc;t only because community is a constitutive part of the life of most religioias institutes, but also because :interpretation is, of its very nature; a communitarian activity. ~ Community of Interpretation Interpersonal" Structure Interpretation is a communita~-ian activity because it is a joining, a communion, of three poles: the interpreter, the sign or object interpreted, 44 / Review [or Religious, Volume 36, 1977/1 and the person(s) for whom the interpretation is intended, or the inter-pretee( s)? By way of example, one can imagine an international conference during which speeches are translated simultaneously. The speaker's words are the sign or object interpreted, the translator is the interpreter, and those who do not understand the speaker's language are the interpretees. Together they form a community of interpretation, Without one of the three, but espe-cially without the interpreter, no community exists and the conference be-comes impossible. To push the example a bit further, one can imagine a particularly abstruse speech which makes little sense even to those who understand the language in which it is given. Then another sort of inter-preter is called for, perhaps a teacher or clarifier, who creates community between speaker and those spoken to. What might happen Should even the speaker not understand his speech? Then probably the situation calls for that sort of interpreter called a psychiatrist,'who can explain the speaker to himself. In any circumstance, the act of interpretation means that someone interprets something to and for another. The "other'-' might be the inter-preter himself at a different time. Everyone has had the experience of puz-zling through a conundrum and finally "interpreting" it to himself --- but even in this case there are three logically distinct subjects of the relationship: interpreter, interpreted and interpretee. Interpretation, then, is always a communitarian activity. Temporal Structure Chronologically, the interpreter can be placed in the present, the' inter-preted in the past and the interpretee in the future. The community of in-terpretation is a temporal community, in the sense that something in the past is interpreted by someone now for someone else in the future. The ac-tivity of interpreting, then, creates a community of memory and of hope. It brings together, in the present, both the past and the future. Again, an example might help. It is fashionable today to speak of "owning" one's own behavioi'. A person self-consciously appropriates in the present some act of his past so that it fits into his future. A self-image is an interpretation. When others share the individual's self-interpretation, community with them is possible. When all place the same interpretation on a past event and look forward to a common future, a larger community is possible, There is a Christian community, to use another example, because in the present we all interpret the past Christ-event in such a way that we look forward to his future coming in glory. Those who do not look back to Jesus '~This analysis of interpretation depends upon the work of tl~e American philosopher Josiah Royce, The Problem o] Christianity (N.Y.: Mac"millan, 1913), vol. ii, Lectures ix through xiv. ~ Founding "Founderology'" / 45 of Nazareth as Lord and Savior or do not look forward to the Parousia are not members of the Christian community, There is no common interpre-tation. Every community is a gathering of many separate persons into a commonly held memory and a commonly shared hope. In this sense, every community is a community of interpretation. In the community of interpretation which is a particular religious insti-tute, the members interpret in their time the.spirit and acts of their founder, a person now dead, to their future selves and to future generations of re-ligious, They say what they understand the founder to be, thereby establish-ing their community with him and enabling him--and them--to join those who will consider their interpretation in the future. This future considera-tion, of course, will be another interpretation in another present for another future in which they are past. Religious Community of Interpretation The Founder:s Concerns The relation of interpretation has a triadic personal structure (interpre-ter, interpreted and interpretee) and a triadic temporal structure (present, past and future). But the abstract framework explored so far is true of every act of interpretation and of every community of interpretation. Is there a specific 'contribution a founder makes to the community of interpretation which is his religious, institute? Obviously; if we are able to speak of a charism proper to an institute, then the object interpreted, the signs of God's grace which are the founder's words and acts, must provide the content which his followers interpret in the present. The founder raises concerns in the hearts and minds of his followers and these concerns specify religious com-munities .of interpretation., so that followers of Francis of Assisi are different from followers of Francis de Sales, Each religious, each community, each institute can produce a list of those concerns which were closest to its founder's heart. The founder I know best, Eugene De Mazenod,* was a diocesan priest who brought together a small mission, band to help re-evangelize southern France after the destruc-tion of parochial life in the French Revolution, Heavily influenced by the writings of St. Alphonsus Ligouri and by the example of St. Vincent de Paul, De Mazenod chose as a motto for.his missionaries the words of Isaiah echoed in Luke's Gospel: "He has sent me to preach the .Gospel to the poor; the poor have the Gospel preached to them." A practical leader rather than a speculative theorist, he saw his group develop slowly in response to many different needs in many different situa-tions. In some respects he seems to be a not very original man, yet certain *Eugene De Mazenod (1782-1861), ~ounder ~f the Missionary Oblates of Mary Immaculate and Bishop of Marseilles. ' He was beatified on Mission Sunday, October 19, 1975. 46 / Review [or Religious, Volume 36, 1977/1 personal concerns return constantly in his letters and his.life, An authentic Mazenodian community of interpretation, therefore,, would have to harbor at least the following four concerns:, 1 ) ~a concern ]or the poor: who are they; what language do they speak; what are their needs and their ways of understanding themselves? This was a constant ,concern of ,De Mazenod from the days of his first preaching in" the Provenqal dialect to his final instructions to his missionaries in Africa, Asia and North America ~ 2,) a co'ncern ]or the Church as universal: De Mazenod's own conver-sion to Christ crucified and his .love ~of Christ as universal Savior prompted both, his missionary zeal and his love of the pope as universal pastor; a vision of Christ's universal salvific action as sacramentalized in the Church must be somehow present to De Mazenod's interpreters. 3) a concern ]or ministry, and specifically for preaching Christ 'cruci-fied, in local circumstances: religious foundations were frequent in nine-teenth century France, but when another founder spoke~t6.De Mazenod of the need to go to all of France, De Mazenod insisted'on,first making Christ present in Provence, in the circtimstances he knew best. ,.A universal. Vision was coupled with a concern for local effectiveness, even as.the congregation itself became global. 4) a. concern ]or the quality of copnmitment bf the community itself: De Mazenod called his followers not to,share his opinions nor even only to share his work but to share his commitment, a commitment finally expressed in religious vows. Other areas of concern could certainly be raised. Concern for the way in which Mary is part of the Oblate spirit as exemplar:and guide is forced on De: Mazenod's institute by its very title. Concern for the proper under-standing of mission or of evangelization is also important~ But De Mazenod in pr~actice preached to and served and lived with certain grotips of people. Without living contact with analogous groups today, his spirit will escape his followers. ~ For the purpose of this paper, De Mazenod is only an exam

Issue 19.5 of the Review for Religious, 1960. ; Review Reli, gious Change of Busine.ss Officel Prayer of Pope Clement XI Growth in the 'Particular Examen by Paul Fd,'. O'Brien, S.'.~. Spiritual C. on~e,rences by. Th~omas Dubay, . S, Mo prayer and Action by Columban Browning, C.P. La Sallian Prayer for Active Religious by Brother F. Joseph, F.S.C. Survey of Roman Documents Views, Newsl Previews Questions and A~swers Book Reviews O Z 258 m 269 279 294 300 30l 305 Change of Business Office ~ TER September 15, 1960, the business office of. REVIEW FOR RELIGIOUS will change its address to the following: REVIEW FOR RELIGIOUS Business Office 428 E. Preston Street Baltimore 2, Maryland After the above date all matters referring to new subscriptions, renewals, or back copies should be sent to the new address. The editorial office of the REVIEW will remain at St. Mary's College, St. Marys, Kansas. Similarly the Question and Answer Department will remain at Woodstock College, Woodstock, Maryland; and the Book Review Editor will continue at West Baden College, West Baden Springs, Indiana. +257 Prayer of Pope Clement ×1 THE LATIN text of the following prayer attributed to Pope Clement XI is to be found in Acta Apostolicae Sedis,~ 52 (1960), 358-59. According to a decree of the Sacred Congre-gation of Rites issued on February 24, 1960 (AAS, p. 359), the Latin text of the prayer is to be inserted in all future editions of the Roman Missal as part of the thanksgiving prayers after Mass. Moreover, a decree of the Sacred Penitentiary of March 11, 1960 (AAS, p. 361), has attached an indulgence of five years when the prayer is recited devoutly and with contrite heart; furthermore once a month and under the usual conditions a plenary indulgence can be gained by those who have piously recited the prayer for a whole month. I believe, Lord, but let me believe more firmly; I hope, but let me hope more confidently; I love, but let me love more ardently; I sorrow, but let me sorrow more strongly. I adore You as my first principle; I desire You as my last end; I praise You as my everlasting benefactor; I invoke You as my kindly defender. Direct me by Your wisdom; surround me by Your justice; comfort me by Your mercy; protect me by Your power. Lord, I offer You my thoughts that they may be of You; my words that they may be about You; my deeds that they may be in accord with You; my sufferings that they may be for You. I desire whatever You desire; I desire it because You de-sire it; I desire it as You desire it; I desire it a~ long as You desire it. Lord, this is my prayer: May You enlighten my mind, in-flame my will, cleanse my heart, sanctify my soul. Let me weep for my past sins; let me repelI future tempta-tions; let me correct my evil inclinations; let me cultivate my proper virtues. 258 PRAYER OF POPE CLEMENT XI Give to me, good Lord, love of Youl hatred of myself, zeal for my neighbor, contempt of the world. Let me be eager to obey my superiors, to assist my in-feriors, to .be.attentive to my friends, and to spare my enemies. Let me conquer pleasure by austerity, greediness by gen-erosity, anger by mildness, tepidity by fervor. Make me prudent in judgment, steadfast in danger, patient in adversity, humble in prosperity. Grant, Lord, that I may be attentive in prayer, moderate in my sustenance, diligent in my work, firm in my decisions. .May I taIce care to possess interior innocence, exterior ¯ modesty, exemplary relationships, and an orderly life. "Let me be assiduous in controlling nature, fostering grace, keeping the law, and working out my salvation. Let me learn from You how fragile is the earthly, how great the .divine, how brief the temporal, how permanent the eternal. Grant that I may prepare for death, fear judgment, escape hell, and obtain paradise. Through Christ our Lord. Amen. 259 Growth in the Particular Examen Paul W. O'Brien, S. J. THROUGH the popularization of books on prayer and a more enlightened spiritual direction, most souls know that there is a growth in prayer and that this growth involves a sim-plification. They. know the answers, at least theoretically, when they find their meditation becoming difficult, when their soul seems to be "doing nothing," but when they cling in loving at-tention to their God vaguely perceived. They recognize this as the process of simplification and hence can keep their souls in peace. At about the same time they find that their particular ex-amen no longer "works" and has lost its interest. Something is wrong. The soul is disturbed. It has learned to grow in prayer; it has not learned to grow in its examen. Offhand one might suspect that the simplifying action of God would not be confined to but one phase of the spiritual life, my prayer. It ought to reach into all my dealings with God. It ought to influence the character of my examen-just as it ought to have some effect on the other aspects of my spiritual life. And so it does, and thereby creates the problem of my adjustment. It is this problem that will be dealt with here, my progressive adaptation to God's simplifying action. But it calls for a preliminary exposition of the particular examen. Unless I know the instrument I am using, I cannot correctly adjust it. There is question throughout of the Ignatian particular examen. Not that St. Ignatius invented it; he.didn't. It is as old as Christianity; even older, for we find it practised by pagan philosophers. The Greek and Latin fathers knew and rec-ommended it. The fathers of the desert made assiduous use of it. But if St. Ignatius did not invent it, he did put it in better order, insisted greatly on it, incorporated it organically into the spiritual life, and has been responsible in. great measure for its spread among religious and lay folk. The Reverend Paul W. O'Brien is stationed at Bellarmine College, P. O. Box 143, Baguio City, Philippine Islands. 26O PARTICULAR EXAMEN Purity of Heart or Purity of Conscience? It will help to clarify the ~ture of the particular examen if we consider how it differs from the general examen. At first sight the distinction seems rather obvious, implied in the very names. The general examen is general, and deals with all sins; the particular examen is particular, and deals with only one sin. In other words there is no difference except in the number of sins considered. However a glance at the text of the Exercises reveals a much more profound distinction. Not only do they differ in their purpose, but their sphere of action and method are also different. The general examen is the kind of examen one makes for confession ("to confess .better" as we read in .the Exercises); its purpose is to purify the soul, to work a reconciliation with God; its field of action is the realm of conscience; it considers thoughts, words, and deeds under the aspect of culpability; it aims at purity of conscience. The particular examen is quite different. It deals with the obstacles to perfection, to the perfect service of God. Its purpose is "to correct and amend." Its sphere of action consists of ill-ordered affections and inclinations.Even where the matter may coincide with that of the general examen, its viewpoint is different. The sins or defects are considered not so much under their aspect of culpability, as something to be forgiven;~ but rather under their aspect of disorder, as something to be righted. It aims at purity of heart and comes to what the" great spiritual writers (Lallement, Rigoleuc) recommend as the "guard of the heart." An Attitude of Vigilant Control When we come to consider the method, we find an even more essential difference. At first glance they seem so alike: both employ a period of examination twice a day, at noon and before retiring; at this time both follow practically the same process, for the particular examen is tacked on to the last four points of the general examen. But, here the likeness end~. Whereas the general examen is confined to these two periods and may be considered as an operation, an act, the particular examen extends over the whole day, and is primarily a state. of soul, an attitude of vigilant control. St. Ignatius tells us that "straightway on rising, the person must resolve to guard him- 261 PAUL W. O'BRIEN Review for Religious self with diligence." It is this attitude of watchfulness that sets the particular examen at almost opposite poles to the gen-eral examen. It is not merely a checking, of the mileage twice a day; it is the constant preoccupation of the driver of the car E to get it started, to see that there is enough gas, to keep it on the road. The particular examen stays with me at every moment of the trip. Hence the essence of the particular examen is in this watch-fullness, this state of soul, together with the double control at noon and night. Without the watchfulness, the control is use-less ; but without the control, the watchfulness is in great danger of evaporating or of resting idly in theoretical resolutions that never materialize. The "Realizer" The function of the particular examen in my life begins to be clearer. It is the instrument that insures the realization of my ideal. It brings my life out of the world of theory, of vague sentimentalism, and makes it° real, something that is actually lived. As long as my ideals, resolutions, remain in the intentional order, I get nowhere. They must be realized in my daily life, in the concrete individual acts that go to make up that life. And so the particular examen is the great "realizer" as it con-trols the actuation of my desires for perfection. It must go hand in hand. with my other spiritual exercises. It is in my meditation, my spiritual reading, my general examen that I outline my resolutions, determine what I have to do. But it is the particular examen that sees to it that I do it. Hence its primary importance in any realistic spiritual life. It is essential therefore that I get started as soon as I begin my day. This "getting started" involves two things: (1) knowing clearly what the .sub]ec$ of my particular examen is; (2) resolving to watch it carefully until the next period of control. If I am inclined to forget it, I should write it out clearly, or incorporate it in a prayer with the motives for choosing it, and then put it in my shoe or some place where I will find it as soon as I get up. It is useless to check at noon the mileage of a car that never got started. So I must get it started. Once. started, it must be kept moving, must be kept on the road. Here the role of watchfulness is essential. When I see 262 September, 1960 PARTICULAR EXAMEN the car begin to deviate, a quick look at God with an "I'm sorry, Lord," and I resolve anew to keep going straight. When I notice that I've begun to slow down as I daydream along the way, again a quick look of sorrow, and I resume my desired speed. The particular examen is the instrument of vigilant control. Esteemed by Saints It should be obvious why the saints esteemed this practise. It is difficult to conceive of a seriotis spiritual ]ire that does not either consciously or unconsciously make use of all the essential.elements of the particular examen. I desire God with all my heart. I want to serve Him perfectly. I look to see what hinders me in this service. I resolve to avoid it, and I keep checking to make sure that I am avoiding it. Thisis the particu-lar examen. Were I deliberately to omit any of these elements, one would not he judging rashly to doubt the sincerity of my purpose. And so we can understand why St. Ignatius, a great mystic, would practise the particular examen faithfully to the day of his death. We do not find strange the words of another great contemplative, St. Margaret Mary: "It seems to me that one of the best means for advancing in perfection is the use of the particular examen on the fault we have resolved to root out, and on the contrary virtue which we desire to acquire. We must mark our faults in a little book sO that we can impose on ourselves some penance for them at the end of the day" (The Letters of S~in~ M~rgare~ Mary Alacoque, translated by Clarence A. Herbst, S.J. [Chicago: Regnery, 1954], p. 93). We can understand why St. Ignatius insisted on the particular examen with two of his most famous and busiest sons, Fathers Lainez and Le Jay, when he sent them to the Council of Trent at the request of Pope Paul III to be the Pope's theologians. He gave them several pages of directives on how to conduct themselves at the Council, but for their personal lives only two counsels. One of these "was to be faithful to their particular examen. It is interesting to note how he describes this, marking out clearly what is essential in the practise. He tells them i "In. the morning resolve, and examine yourselves twice a day." So often we are tempted to confuse the essence, which is wholly interior, with some of the helps culled by St. Ignatius from the lives of the saints or learned from his own experience. These he gives 263 PAUL W. O'BRIEN Review far Religious us as "additions," to be used if they help and in so far as they help. He tells us that it has helped him and others to "lay one's hand on his breast repenting when he has fallen"--a simple action that makes our return to God more conscious and makes it easier to remember our falls. He also advises that we note our falls in a little book so as to control our progress. Some find that an equivalent effect can be attained without marking, by imposing a suitable penance in proportion to the falls. We know that St. Ignatius used to repair his failings with additional strokes of the discipline. Progressive Adaptation of the Subiect Once we have understood the nature of the particular examen--it is an instrument of vigilant control; and the method ~ that this vigilance, a state of soul, must begin with the first moment of the day and be continued throughout, while the control is exercised chiefly during the noon and night exa-men, we are in a pdsition to .take up the critical question of our growth in the particular examen. This will involve the constant adaptation of the subject and the mode of operation to a changing spiritual life. And here a word of caution. St. Ignatius, when giving us in the Exercises the "bare bones" of his method, intends it to be given to all types of souls. He will give it to those who have little talent, to those whose generosity is not up to par, to those who will be sent away as unfit for a long retreat, and at the same time .he will give it to a Xavier, a F.aber, to those "who desire .to profit in every possible way." Obviously he ex-pects it to be adapted. He himself indicates in the Exercises this adaptation, giving us clues on choosing the subject of the examen. In the "method" itself he proposes "sins and defects". In his first method of prayer, which is a meditated examen he indicates virtues ("The better to avoid these sins, let one re-solve and endeavor., to acquire the virtues contrary to them"). And during t~e whole time of the long retreat he in-dicates a subject that will thoroughly baffle one who has not grasped the essence of the examen. He asks the retreatant to make his examen on "~he rooting out of defects and negligences in the exercises or additions." Now these ten additions, to say nothing of the exercises, involve such varied acts as my last thought on retiring, my first thought in the morning, my posture 264 September, 1960 PARTICULAR EXAMEN in prayer, my silence during the day, my reading, the amount of light to be let into my room, and so on. How can these varied acts be the subject of a particular examen? What is particular about them? What unifies them? It is here I believe that we have the principle of adaptation. St. Ignatius realizes that the fruit of the retreat, the total love and service of God in all things, depends on keeping alive and active the "desire to profit in egery way possible." It is this desire for perfection that gives unity to the various minute prescriptions, which all center around this desire and are but so many means of actuat-ing and stimulating it. Centered Around My Dominant Attraction Note that though this desire for perfection is the driving force of the soul, it is not the subject of the particular examen. The tendency to the end is never the subject of the examen; it deals rather with the means, the concrete, individual acts by which I actuate and nourish this tendency. Thus for example I do not make my examen on union with God (which is the end), but rather.on the concrete acts by means of which I procure this union with God. Now though the particular examen may be directed toward any urgent need of the soul (as when the soul needs patience for a particularly trying situation), still normally it should be centered around the dominant attraction of the soul. This of course will vary from soul to soul, and even in the same soul, especially in the beginning when the dominant attraction may not yet be clearly defined. It is practically impossible to keep up interest, to keep all my powers alert and vigilant throughout the day, if the question at issue is only of secondary importance, For the particular examen to succeed, it must be of vital interest to me; it must be so selected that I can throw all the weight of my effort into keeping it, knowing.that in keeping it, I assure the critical point in my progress. Usually if my retreat resolu-tions have been intelligently made, the particular examen will aim at their execution. Hence the major lines of attack will probably revolve around prayer, fidelity to duty, self-denial, purity of intention and purity of affection, simply because these are the pivotal points of our spiritual life. Now as my spiritual life grows and changes, so the particu-lar examen must change. When the soul is plodding through the 265 PAUL W. O~BRIEN Review fo'r Religious early stages of its purification, when it finds a multitude of ill-ordered tendencies blocking its way to God, it is not surpris-ing that its examen will center on progressively ridding itself of these sins and defects. It is but co-operating with the dominant action of God. During this peribd the soul is usually practising discursive prayer, as it reasons its way through the motives of the spiritual life and bhilds itself, up for the struggle. The process of simplification has not yet set in, and hence it does not find this variety in its prayer and examen a burden. The examen fits it. Progress Through Simplification But as the soul becomes more purified, it finds the example of Jesus more attractive. Its orientation becomes more positive. There is a movement towards simplification. Does this mean that the soul has no more defects to correct? Not at all. The soul may never reach this state. It means only that now the dominant tendency of the soul has changed. It finds the piece-meal consideration of the virtues less attractive. It begins to find a unity to its life in a dominant attraction- some attitude of love, or abandonment, or conformity to God's will. It finds its life becoming less a series of disparate acts and more the progressive actuation of this dominant attraction, this loving sacrifice 5f itself to a God vaguely perceived. And the same grace that is simplifying its prayer, making it impossible to reason from one truth to~ another, is also at work simplifying its examen, drawing it to center around the dominant drive of its soul. During this period of its progress it is being drawn strongly towards the essence of perfection, the total renuncia-tion spoken of ,in the GOspel, towards the choice in love of the poverty and humiliations of Christ crucified. It is well here to call attention to several subjects of the particular examen recommended by St. Ignatius himself. Writ-ing to the Jesuit scholastics of Portugal. on June 1, 1551, he urges them to examine themselves on these two points: "They must exercise themselves in finding God in all things, whether they hold converse with someone, go for a walk, look about., in all that they do . " And secondly: "And they must offer frequently to God our Lord all their studies and works, taking care that they accept them out of love for Him, putting aside their likes and dislikes that they may serve His Majesty in something." 266 September, 1960 PARTICULAR EXAMEN One might wonder how such a positive examen could be marked. Two ways are suggested: I may determine in advance the times and places in which I should make these acts, for example, before each new duty, and then mark my failures. Or I may mark the number of positive acts unless the number is too large and the process becomes complicated. In this case it is better to mark the general tone of the period with. A, B, C. How often we come across a good soul that has mistaken the essence of the particular examen and assures you that he doesn't make any examen. And yet all the essential elements are there. I don't know whether the Little Flower intended the follow!ug to be her particular examen, but see if it doesn't ful-fill the definition : a watchful control over the dominant tendency of the soul--realized in conc.rete acts, for example, of sacri-fice, purity of intention, and purity of affection. She writes in her Autobiography: "But this love of mine, how to show it? Love needs to be proved by action. Well even a little child can s~atter flowers, to perfume the throne-room with their fra-grance; even a little child can sing, in its shrill treble, the great canticle of love. That shall be my life, to scatter flowers m to miss no single opportunity of making some small sacrifice, here by a smiling look, there by a kindly word, always doing the tiniest things right, and doing it for love" (°Autobiography of St. Thdr~se of Lisieux, translated by Ronald Knox [New York: Kenedy, 1958], p. 237). And when she fails? "Sometimes I miss the chance of making them, sacrifices that give me such peace of soul; but I don't lose heart. I just resign myself to the loss of One peaceful hour, and try to be more on my guard another time" (p. 299). Now I don't know whether St. Therese marked her failings (I suspect that she didn't), or whether she just tried to make innumerable acts of love; but in any case knowingly or unknowingly, she was furnishing all the essential elements of an authentic Ignatian examen: the watchful control over a dominant tendency of love, actuated in acts of sacrifice and devotion to her tiniest duties. Before the Holy and Loving God There is one other aspect of this simplification that must be touched on briefly. Not only does the subject of the examen vary, but likewise the mode of operation. In other words the type of one's pr.:yer is reflected in the way one makes his 267 PAUL W. O'BRIEN examen. When in the early stages of one's purification the prayer is more discursive, the soul is more likely to be taken up with itself, to be reasoning its way to sorrow and amendment, to proceed from knowledge of itself to knowledge of God. But as the soul advances and its prayer becomes more simple, it reaches out more intuitively for God, fixing its gaze on God rather than on self. Instead of looking at self with its defects and reasoning to God, it looks rather at God and sees self in His light. Under the gaze of such a God, holy and loving, it finds its faults more repugnant, its sorrow more intimate, its trust more filial. But its gaze remains fixed primarily on God. Its examen has now grown to the stature of its prayer. When we have understood this growth and simplification of our particular examen, many of its problems will be solved, but not all. As long as it remains that most effective instru-men for eliminating self from our lives, it will meet with opposition, and chiefly from ourselves. But for that very reason, we will cling to it until it guide us to the goal that has always been its aim m a perfect service of God in unselfish love. 268 Spiritual Conferences Thomas Dubay, S. M. BECAUSE the study on retreats presented in these pages several years ago (REVIEW FOR RELIGIOUS, 15 [1956], 3-10, 91-96, 128-34, 177-84, 253-62, 301-8) seems to have achieved a purpose both for retreatants and retreat masters alike, I have thought it advisable to write up another aspect of that study that has not yet been published. That aspect deals With the spiritual conference usually given to religious communities throughout the course of the year. The vast ma-jority (something over 99 %) of the 700 sisters who participated in our study are in favor of the spiritual conference, provided it is given by an interested and capable priest. We can no better express their collective endorsement of the institution than by a representative cross-section of their views: The greatest need on the missions is for regular spiritual conferences by religious . To me they seem always very inspiring and almost a necessity, especially when a load of work distracts . If the talks were "helpful, at least once a month-otherwise I see no point to them. ¯ . . Motherhouses are generally well taken care of in this regard. Sunday sermons, retreat Sunday conferences care for this matter well. On the missions at least one conference a month preferably on retreat Sunday would be a real blessing. Listening to parish sermons frequently does little good for religious in their own spiritual life . If we are to know and love our Lord we cannot hear too much about Him . Once a week would be wonderful. We need much spiritual (food) and do not always have it. It is really uplifting to listen to a spiritual talk when one's soul and heart crave for it. We miss it especially here at . One Father comes once a month and he is always welcome. His talks are. most helpful and uplifting. Too bad he cannot come oftener. The sisters were not lacking in reasons for their welcoming of the well-prepared spiritual conference. Typical of those reasons are the following: We spend so much time "being busy about many things," it would be well to take time out-about one-half hour-for a little spiritual refresh: ment, encouragement and exhortation . These are very helpful insofar as they keep all the religious closer together in striving toward their The Reverend Thomas Dubay is stationed at Notre Dame Seminary, 2901 S. Carrollton Avenue, New Orleans 18, Louisiana. 269 THOMAS DUBAY Review for Religious goal in a common manner . The sisters need something that is iust for them. Often Sunday sermons are directed to groups present . Without occasional (weekly) conferences on some point of our religious life, we get to see only the material side of the work and our (so-called) monotonous life becomes a burden; consequently we miss graces that should draw us closer to God . The conferences throughout the year are, perhaps, of greater importance than the annual retreat and too few religious are fortunate enough to have these. At the annual retreat a sister is prepared to make the most of whatever material the retreat-master will present-the retreat is seldom a completely barren experience. However, it is sad that sisters get so little spiritual help during the year while they are busy with work and problems. It seems evident that the average priest does not consider extra assistance to religious neces-sary . As I said, I'm hungry for spiritual food . Unless we have something to encourage us and help us keep our goal in mind, we tend to become lax and seem to slip into bad habits instead of growing in the spiritual life. To these reasons for the value of the regular spiritual eonferenee I would add two bthers that are perhaps reasons for the reasons. The first is that psychologically the spoken word, all else being equal, produces more effect on us than does the written. This is true not only in religious matters but in secular as well. We human beings are just so made up that an earnestly spoken message is, other things being equal, considerably more moving than an identical written one. It is a simple fact of experience that a person-with-a-message is mueh more effective than a book-with-a-message. Blessed is the religious community that can have at least one well-prepared eonferenee eaeh week given by a holy and interested priest. Sisters are human and social, and so they, too, need the support and enlightenment and push .that derive from the word of God in .telligently and holily announeed. Spiritual reading is excellent . . . but insufficient. The second reason is that 'providentially faith de facto still comes through hearing, despite .the vast flow from modern presses. St. Paul's insistence on the preached "good news" .is pertinent in our day just as it .was in his. Religious, being human like all the rest of men, need the enlightening, moving, and bolstering effeet of God's word as presented by a Church-commissioned herald. Frequency HOW often ought the spiritual conference to be woven into the typical religious community's work year? As we might ex- 270 September, 1960 SPIRITUAL (~0NFERENCES pect, opinions vary widely all the way from the few who would like conferences twice a week (or even a daily homily at Mass) to the other few who would prefer none at all. Approximately sixty per cent of the sisters queried reflected a contentment with the common practice of the monthly conference, while the remaining forty per cent (approximately) were almost equally divided in preferring conferences every week and once every two weeks. From reading the sisters' comments, however, I came away with the impression that a goodly number of the sixty per cent group would like conferences more frequently than once a month if (1) they were competently prepared and given, and (2) if obstacles (lack of time, for example) could be removed. We may note some of the typical .comments that were. offered on this question of the frequency of spiritual con-ferences : The need would depend on the spiritual benefits of a similar nature available i.n a particular environment; for example, in a motherhouse the Sunday sermons are keyed "to the needs" of religious. Sisters stationed in city parishes would welcome more conferences . Once a week (her preference) almost seems like spiritual gluttony-but I suppose if a lot of vocal prayers were omitted from the daily horarium and more time allowed for meditation, spiritual reading and mental prayer, one wouldn't ask for spiritual conferences so often . A profitable homily at Sunday's Mass is most inspiring- and almost all we have time for apart from an extra conference on retreat Sunday once a month . Every two weeks if the conferences are really designed for religious and are not just ordinary good sermons . I believe that one conference a week is certainly not too much to keep a professed sister on the right path . If we have one week a spiritual conference by a priest, the next week one by our superior in connection with the chapter of faults, we have enough for reflection and practice. What's the use of so many conferences if we don't do half of what we hear? . . . If a priest was really in-terested in giving them, weekly; but otherwise, never. We have them monthly; but so many assigned can't stand the assignment, so nothing gained . Once a month; oftener, during Advent and Lent . I would say every week if it were not too ditBcult to work into a priest's schedule. Also if the sister's program is not overcrowded . Retreat Sunday is an. ideal time due to the fact that we are more recollected and pressing duties do not permit it oftener . Once a week can be a tremendous help in keeping steady, particularly where one works constantly with seculars! It is an absolute, necessity . The oftener, the better- but our time is so very limited. Furthermore, most 271 THOMAS DUBAY Review /or Religious priests seem to lack time for preparation; therefore, they either read something or talk aimlessly. Often my private sp~tual reading benefits me more . That depends on the amount of time.you have and the amount the conference takes. Once a month seemed the accepted norm as it would be rather dii~cult to arrange ,most schedules for a weekly conference. A reasonable judgment on the most desirable frequency of spiritual conferences seems to me dependent on a number of conditions and distinctions. The first of the distinctions is that between the ideal and the real, between what is objectively the best and what is actually, obtainable. The first of the conditions is that the conferences be worthwhile, that they profit the sisters, that they be prepared and given by an interested, com-petent priest. I can see no point in boring a religious community with a mediocre conference that could be as .inspiringiy read from any ordinary book of spiritual reading, but I can see a great deal of point in enlightening a community with a theo-logically- based, strongly motivating series of conferences. The second distinction lies in the amount of training the sisters have had in theology and Sacred Scripture. If a particular group of religious have perhaps the equivalent of thirty to forty hours of college-level religion to their credit, they obviously stand in less need of frequent conferences than another group with a highschool-level grasp of their faith. But, despite the progress initiated by the Sister Formation Conferences, there are few sisters today who have what we may call a thorough training in theology and Sacred Scripture. Our third distincl~ion bears on the amount of time available in the sisters' weekly schedules. Those schedules are admittedly jam-packed already. Why pack them more tightly? I carry no brief for jamming schedules, but I do carry one for the thesis that the first reason a girl becomes a religious is to further and hasten her personal sanctification. Hence, ! would curtail some of the vocal prayers and works of the apostolate so that she may engage sufficiently in those spiritual exercises that are most effecti-~e in nourishing her interior life of prayer and love. If these distinctions be properly drawn, I think it follows that a good spiritual conference once a week is not too much for the typical community of religious. But it may be too much for the typical priest. ~n_d. here is where I think the real problem lies. The priest with time on his hands is a rare ~creature these 272 September, 1960 SPIRITUAL CONFERENCES days. So, perhaps,, we need not look for a leisure laden con-ference master. He may not be the type the sisters need, anyway. An old dictum has it that when you want something done, yo.u should ask a busy man to do it. Superiors, therefore, should search long and hard . . . until they find. For their part priests should be generous when religious call for conferences. While it happens that a particular priest simply cannot take on any more extra work, yet before he reaches that decision he should reflect that he can hardly do anything better with his time than to devote at least some of it to consecrated souls. After priests themselves, who are closer to the heart of Christ than our sisters and brothers ? Availability of Competent Priests Intimately tied up with the problem of the frequency of spir!tual conferences is the supply of priests able and willing to give enlightened explanations of matters spiritual. To this point the sisters returned over and over again: It is not so easy to get priests for monthly conferences . There are only diocesan priests at a' convenient distance and they i]nd it burden-some to take care o~ this more than twice a year . Sisters go from one retreat to another without a single conference. I~ only priests would o~er to give us a share in their knowledge of things spiritual. We hesi-tate asking them because o~ their pleading o~ "inability". Should not priests be trained for it (conference giving) and made available?. I think we badly need these conferences, but unless they are given by priests interested in sisters and also well prepared in ~their subiects they will not be very helpful . This depends on the priest giving them. My check (once a week) presupposes a priest who is really interested in the spiritual' welfare o~ those to whom he gives the conferences, assuredly not one who regards the giving o~ :them just an added Chore in his busy li~e . I highly approve o~ the conferences, but in many cases the priest appointed makes it a terrible thing to sit through, because he isn't too anxious to give the conference himsel~ . This, too, depends upon the speaker. I~ he is good- once a week. I~ he reads from a book- "not at all" would suit me . It depends on the person giving the conferences. Some might just as well be read from a spiritual book . I would say once a week i~ there were time. I would want a competent. priest- not just one who happened to be locally available and who might not be the best spiritual advisor for sisters . Retreat and :conferehce masters should have something helD~ul to oiler and not expect the Holy (~host to do it all for them. I'hope this is not blasphemous or heretical. I do believe in the work o~ the Holy Spirit, but the one through whom 273 THOMAS DUBAY Review for Religious He speaks should ~e as good an instrument as possible. Communities should rather say they have no one than send one who merely keeps us on a chair for a required time. Forgive And we could cite more. Yet, at the same time there is some-thing to be said for the poor conference master. He is often a man already heavily burdened with his ordinary work (as the sisters realize), and perhaps cannot put all the time he would like in preparing his message. At other times he simply is not cut out for work with religious. His grasp of the principles of the interior life is quite adequate for most of his work with the laity, but it may not be deep enough or. understanding enough for the sisters' needs. And there is not much that we can do about that. Individual priests, .how.ever, can and ought to per-fect their knowledge of the finer points of the spiritual life and its applications to those living under the vows of religion. They should remember that a tremendous degree of glory is given to God by raising one ordinarily good soul to higher de-grees of sanctity and that our sisters are almost without .ex-ception eager recipients of whatever will help them to love God more. Subjects for Spiritual Conferences As we might expect, there is a wide variety of opinion as to what type of subject matter is most desirable for spiritual conferences to religious. While I do not think this is the kind of prQblem that ought to be solved by the counting up of opinions, I do believe that the sisters' preferences are surely worth noting. Among the religious who participated in our study we can distinguish almost three equally strong types of prefer-ence. One wished the spiritual conference to center .chiefly on the explanation of Sacred Scripture. The second group preferred " the subject matter to deal with dogmatic and moral theology. The third section was content with ascetical and mystical theology together with the ordinary retreat meditation topics. It is hardly needful to point out that these three preferences are hardly mutually exclusive. A solid explanation of Sacred Scripture cannot avoid theology, whether, it be dogmatic, ascetical, or moral. Nor can the latter be treated properly with-out generous references to the word of God contained in the sacred writings. In comment on their preferences the sisters had the following points to make. 274 September, 1960 SPIRITUAL CONFERENCES I think the above list is important and greatly needed by us, but for practical purposes a series of conferences on the supernatural life, our in-corporation in Christ, the mystical body would help us rise .above the materialism in which we live. Perhaps we need the theological and scrip-tural treatment first, but I do know we need to have our hearts warmed as well as our heads enlightened in order to live to the full the wonder- ¯ fulness of our vocation . The Church has developed a wonderful plan for our sanctificatio~ in her seasons and feasts. Very few priests help us to follow it . This depends on each separate community whose i~dividual approach to sanctity emphasizes different aspects. The knowl-edge o.~ dogmatic ~ind moral theology is essential for nuns; and ff it cannot be gained by any other means, the monthly conference should be used for that purpose . Certainly not always the same .subjects, please! . . . As teachers we'd like something we can use ourselves and something we can present to others . I am particularly interested in learning how to get the most out of the New Testament . Not only can we use Sacred Scripture in our daffy lives, but it becomes easier to pass on to our pupils and those with whom we come in contact . (I would like an) explanation o'f mystical prayer and our call to it as members of the mystical body of Christ. Too many have warped ideas on the word, mysticism, and associate it with visions, locutions, and such. An additional subject for a conference I'd like to suggest is: scandal, known and unknown, that we religious are a source of to the laity. Example: careless genuflection, sign of the cross, worldliness in our speech, reading, manners, and so forth . Using the same subjects as retreat meditations could be a means of keeping alive throughout the year the contents of the annual ~'etreat . Nlost sisters would like Sacred Scripture applied. You have to know your audience. If they walk in the way of mystical prayer, the finer points would be welcome. I think the majority would not receive enough benefit from dogmatic and moral theology unless they have a background in it. Father, many sisters lead deeply spiritual lives and we are not so interested in your learning as such, as we are in knowing that you firmly live and believe your doctrine . This is the real need for American sisters- a weekly doctrinal or theological sermon to give us depth, so that we will make meaningful and significant contributions to the apostolate in Which we work. Upon reading this collection of variant opinions a priest might well say to himself that he is bound to displease some-body no matter on what subject he may speak. But it is con-versely true that he is also bound to please somebody! As I indicated above, I do not feel that this problem of conference subject matter is to be decided by a spiritualized Gallup poll. Rather, I think that once grasping the sisters' needs as they 275 THOMAS DUBAY Review ]or Religious see them, each conference master must decide for himself what will do his audience the most spiritual good. His decision, how-ever, should be reached under the double light of this particular community (its background, needs, spirituality, and so on) and his own particular talents. The former of these two points is clear; the latter demands a word of comment. Just as th~ frequency of conferences is conditioned by the availability of priests, so is the subject matter of those con-fei- ences conditioned by the comPetency of the master. Not every priest can give enlightened conferences on dogmatic or moral theology, on .asceticism or mysticism, or on Sacred Scrip-ture. And a,~riest who is competent in one of these fields is not by that fact alone competent in the others. But here we are speaking Of the ideal. Practically, religious will have for the most part to 'be content, with something less. than the expert, andthat something less will usually suffice aft long as the priest prepare his conferences carefully. It seems to me that the ideal spirit~ual conference is free from the two extremes of the merely exhortatory and of the classroom lecture. Although a few of the sisters seemed in their observations to envision the conference as a kind of class in dogmatic or moral theology, I personally do not believe that such is its main purpose. While a good conference will aid a sister in teaching its subject matter in her classroom, the prime purpose of that conference is not her professional preparation but her spiritual development in love for God. The motivating and exhortatory elements, therefore, may not be neglected. And yet the spiritual conference should be built around a strong core of theology that delves more deeply into revelation than would a conference given to novices. An apparently simple subject such as humility should not be treated in the same way for a. group of mature religious as it is for a class of novices. For older religious a conference on humility should include some of the virtue's finer points together with a discussion of the more subtle manifestations of pride that arise with, age, responsibility, accomplishment, recognition and perhaps fame. Mature religious ordinariIy should not .be given the same kind of primer material°that they have already received at the dawn of their consecrated lives. For them~ too, repetition is boring. One item more. In their comments on ~the subject matter and frequency of spiritual conferences, a number of the sisters 276 September, 1960 SPIRITUAL CONFERENCES expressed the view that a series of conferences progressively building upon one theme is preferable to a change of subject from talk to talk. A series of conferences on one subiect is more profitable, I think, than a complete new subject each time. This is my individual thought . I would like a particular theme or topic for each year, following a pattern like The Three Ages of the Interior Life by Garrigou-Lagrange- one conference built on the preceding one, for example . (I would like) conferences given on a rein-eat day and following a set plan for the year . Would like to have the conferences develop a topic from week to week rather than just give superfidial "smatterings." Lecturer must be able to inspire confidence that he knows his subject . I would like all of these (subiects) included but a planned .program for the spiritual conferences and every spiritual conference, regardless of topic; made prac-tical but not sacrificing depth for practicality. ". My community has conferences monthly. When properly organized by the priest who gives them (save us from haphazard work!) they could be of great value weekly. With these opinions I concur, but I do not think that we need make any iron-bound rule about the matter, nor do I think the sisters intended such. On occasion it may be helpful to include a conference on a topic not dealing with the current series material. Miscellaneous Observations Although the point may seem obvious, it may not be useless to observe that the priest chosen to give conferences to a religious community ought not to be their ordinary confessor, perhaps no confessor of theirs at all. Our reason for noting this point is not that there is a danger that he may reveal con-fessional matter, but rather that he may seem to be referring to something he has heard in the sacred tribunal, when actually he is saying something in conference that he would have surely said in any event. This possibility of seeming to touch upon confessional matters can be most uncomfortable for the priest and perhaps also for an individual hearer. It can be easily dis-posed of by separating the two offices of confessor and conference .master. At least two of the sisters in their written comments sug-gested that the priest give his listeners an bpportunity to ask questions. Said one of the sisters:~ "If these (conferences) could be given some place other than the chapel so that the 277 THOMAS DUBAY sisters could ask questions and make comments, I think more .good would be accomplished. Give the sisters an outline of the topics to be covered with some references. Allow them to ask questions and make it a learning situation rather than a passive and sleeping situation." This idea, I think, is a good one. But if I may judge from past experience in conducting question periods with religious women during conference time, the priest may have some difficulty in getting the sisters to ask questions. Unfortunately, I think the sisters at times fear that their questions may appear foo.lish, and so they prefer to remain silent. This fear is ill-founded in my opinion, for I have found both their questions and their observations intelligent and thought provoking. We need not insist on the point that once the ice has been broken and the sisters are discussing freely, there is no problem in getting them .to continue talking! Understandably~ enough, the sisters laid considerable em-phasis on the choice of an optimum time of the day and the week for the spiritual conference : They should be given sometime ,when we have time to think about them afterwards; for example, Saturday night Or Sunday, not on a school day. . . Please don't give them at the time of the day ~vhen the sisters are exhausted after a more than full day of work and prayer . Once a week would be excellent, if you aren't too loaded down with teaching activities. It's hard to appreciate a confer.ence when you have no idea when your lessons are to be prepared . Speaking as one on a mission, if the daily schedule were not too heavy, once a week would be fine and then it could substitute for some parish service. The last remark is especially worthwhile. If it is agreed that faith comes through hearing and that, as a consequence, the spiritual conference is of central importance for a religious' growth in love for God, it would seem to follow that other less needed a~tivities and exercises be curtailed or omitted in order to make time available. This problem can be solved by superiors alone. The difficulties involved in securing for religious commu-nities regular, frequent, and sound spiritual conferences are admittedly knotty ones; and we do not suppose that in the limited confines of this article we have solved them. Suitable solutions, I think, can be reached in the concrete only by some original thinking on the part of superiors and by a spirit of sacrifice on the i~ar~ of ?.)riests invited to participate in this noble task. 278 Prayer and Action Columban Browning, C. P. with the ever-increasing needs of the Church, a question comes to the fore that is very crucial. The question concerns the relative merits and importance of two essential elements of the religious life, prayer and action. Much has been written and many discussions held on this subject. The general tenor of most of the books and articles written about it is familiar enough. We are reminded repeatedly that the first obligation of every religious is to be closely united with God, or to be a saint. With this unquestiofiable fact as a point of emphasis, we are forcefully reminded that our apostolic work is only secondary. Those who write such books and articles invariably cite the well known text from St. John of the Cross: "An instant of pure love is more precious in the eyes of God and to the soul and more profitable to the Church tha~ all other good works put together." (Spiritual Canticle, Stanza 28). No one can question such a position. If we were to deny that the perfect love of God is the goal of every soul,, all else would of necessity fall with it. But unfortunately we are left with the impression that the active life is an obstacle to holiness and that therefore we must undertake it with many misgivings. As a result we may be led to believe that the terms primary and secondary end of the religious life should be translated as helpful and harmful. It is regrettable that so many religious have a faulty under-standing of the relative place of prayer and action in the life they live for God. And false attitudes in this as in all things can cause untold conflict and harm. In. this matter we are dealing with two elements that are essential to religious living; accord-ingly they can and must be harmonized. The Importance of Prayer Of the two things that we are considering, prayer and union With God is unquestionably first in importance. A re-ligious whose heart and soul are not centered on God is a mis-guided soul and hardly a good religious. Such a one is failing The Reverend Columban Browning is stationed at Saint Gabriel Monastery, 1100 63rd Street, Des Moines 11, Iowa. 279 COLUMBAN BROWNING Review for Religious in his own basic purpose in life and is hardly qualified to lead others to Him. The desire to make God the center of one's Own heart is then a basic necessity. The reasonsfor this are very evident : 1) The basic need for prayer and union with God flows primarily from the fact that we are creatures of God, made by His hands for His own glory. As creatures of God we are totally dependant upon Him. All that we have has come from Him as must every grace that we hope for in the future. He has made us to know, love, and serve Him in this world in order that we might be happy with Him in heaven. Our life without God is meaningless, and to seek anything apart from God's will is to rob Him of His glory. Our desire .to lead others to God must flow from the realization that they are made for the same purpose and that God has a right to their love and service. It is very evident then, that the most basic reason why. we must seek God first in our own personal life is because we are creatures of His and as such are totally dependent upon - Him. 2) The second reason why prayer and union with God must come first in the life of a religious comes from the °nature of the Christian and religious life. The Christian life itself, of which the religious life is but the perfection, is an entirely su-pernatural life. At baptism we were lifted out of the realm of mere creatures of God and became His childrhn. This wonderful transformation came about through the infusion of the precious life of sanctifying grace in our soul. At that moment our life ceased to be merely natural and becameentirely supernatural. By our religious vocation we have been called to live that supernatural life more fully. And what else is a supernatural life but a life centered on God? The goal, then, of the re.ligious is evidently to bring his soul to unfold more and more to God. This is another way of saying that he is called to a life of prayer and union with God. 3) The third reason why prayer is so important in the life of a religious is an extrinsic one. It is the spirit of the world in which he lives and works. Even in our Lord's time He warned about possible contamination by the spirit of the world. That spirit in our own day is all the more worldly and therefore an even greater threat to fidelity to God. The religious of today is surrounded by that worldly spirit and .is exposed to 280 September, 1960 PRAYER AND ACTION its influence daily. Granting that the love and service of God is the foremost duty of the religious, it follows of necessity that he must devote himself all the more earnestly to a life of prayer and union with God if he is to stay above the allurements of this world. We see then the vital importance of prayer in the life of a religioug, seeing that he is a creature of God; called to the perfection of the supernatural life, and this in a milieu that is not always the most favorable. The Importance of Apostolic Activity But to stress the need for prayer is not to deny the neces-sity and value of apostolic activity. The basic need for such work is also easy to demonstrate from a number of reasons: 1) Let us point out first the general need that human beings must.work in some way. By disobeying Godl our first parents lost the privileges that God had conferred upon them in the beginning. Among the penalties imposed upon them was the duty of laboring by the sweat of their brow. None of the descendants of Adam and Eve is exempt from this penalty for sin. The religious, sublime though his vocation is, is not exempt from the law of labor, not even cloistered contemplative re-ligious. Plus XII in one of his allocutions urged this duty in a special way on the members of cloistered communities. Cer-tainly the same duty rests all the more on. those called to active communities. The nature of the work the religious does may differ from that of people in the world. But the duty re-mains as a direct consequence of original sin. 2) A second reason why work is necessary derives from the very union with God to which we are called. This point can best be made by quoting the great Thomistic commentator, Cajetan: "Let spiritual directors note this and let them see to it that their disciples are, first of all, exercised in the active life before proposing to them the heights of contemplation. One must, in fact, tame one's passions by habits of meekness, patience, etc. in order to be able, once the passions have been dominated, to rise to the contemplative life. In default of this previous exercise in asceticism, many who instead of walking rush along the ways of God, find themselves after having de-voted a great part of their lives to contemplation devoid of all the virtues, impatient, irritable, proud, if they are put to the least test. Such persons have neither an active nor a contempla- 281 COLUMBAN BROWNING Review for Religious tive life, nor the combination .of the two, but have rather built upon sand, and would to God that this were a rare blunder" (Commentary on the summa. Theologiae, 1-2, 182, 1). It is clear then that self discipline is necessary to achieve union with God and there is no means of discipline more constructive than that which is learned in apostolic work. 3) Our third reason for the importance of apostolic work is seen from the crying needs of the Church. in the modern world. Souls in need are there by the thousands. They are all created by God for His glory and they are in danger of being lost to Him forever. The work mus~ be done in so far as humanly possible, and ~what religious is so heartless as to face these great needs with indifference? In His providence, God intends that these neglected souls be saved by us who have been more privileged. To do the work demanded of us we must labor and suffer with Christ, seeking as our only reward the peace that comes from knowing that. souls are being helped. Such work done from the simple motive of serving God need not harm the life of prayer and recollection, which alone gives the work its direction and purpose. We do not mean to imply, of course, that prudence should be thrown to the w~nd.in our efforts to meet the crying needs of the .Church. Just because the work is there to be done does not mean thatsuperi0rs can drive their subjects to their death. Two simple principles must govern us in our approach to this work. They are: (1) health must be safeguarded lest our ability to work is abruptly ended with little accomplished, (2) the work must not be so intensive that no time is left for spiritual nourishment, without which the soul will dry up and die of starvation and thus put an end .to its usefulness in the service of God. But the fact that there are potential dangers does not derogate from the importance and the value of that work as such. Harmonizing Prayer and Action We are dealing with two things, both of which are es-sential elements in the service of God. There must be a life of prayer, else there will be no direction or purpose in the re-ligious life. There must also be work of s~me kind for the upbuilding of the mystical~body of Christ. This work may take on different forms depending upon the type of community to which one belongs. But without work of some kind, the life of 282 September, 196o PRAYER AND ACTION prayer itself will dry up and become barren. In active commu-nities work means absorption in many intense activities for the good of souls. The two elements, prayer and action, must never be looked upon as opposites that cannot possibly be reconciled. Admittedly, to balance the two without allowing either of them to suffer is a delicate art and cannot be achieved quickly. 'An amount of difficutly must be expected, .especially in the beginning. But the difficulties should ~not lead one to think that this balance is impossible. Persevering, patient effort is necessary. The religious will find himself at times concentrating on the one element to the detriment of the other. Many mistakes will be made. But through these very mistakes the soul will become gradually more humble and dependent upon God. And as this happens, he will become more attuned to God and peace and harmony will gradually come about. Perhaps the best key to success in attaining this harmony is in the proper attitude of mind. We must see both our life of prayer and our life of work as two aspects of the same thing- our faithful service of God. In both we must seek the same God and do so with the conviction that in both He can be found. When work is demanding, we should realize that we are working for God and tl~at He is pleased by our efforts, even though they may be fumbling efforts at times. Even if the work is of such an absorbing nature that we cannot be as directly attentive to God as we would like, we must not become .unduly disturbed but humbly and simply do the work for God. On the other hand, when it is time for prayer We should not worry and fret over the work that must be neglected but rather realize that without our prayer we will not be prepared to do the work as it should be done -- for the love of God. The religious must keep in mind the purpose of his voca-tion. It is a .call to seek God with all his heart. This means that in all things he must seek God and that in all things God can be found. He must pray with all his heart and. keep God in the center of his own life. But he must also work with all his energy that he might, lead as many others as possible to love and serve the same God that he loves. The more sincerely and earnestly he pursues both these aspects of his life and directs them both to God, the closer will he come to realizing the purpose of his vocation. 283 La Sallian Prayer for Active Religious Brother F. Joseph, F. S. C. S T. JOHN Baptist de la Salle, founder of the Brothers of the Christian Schools, wrote for his community a manual of mental prayer called Explication de la mdthode ¯ d'oraison. The Method, as we have it in the text of 1739, is notable for at least two reasons. First, it is a method written for an apostolically oriented community. "The Institute of the l~rothers of the Christian Schools is a Society in which pro-fession is made of keeping schools gratuitously.''1 And: "The end of this institute is to give a Christian education to chil-dren . . . ''~ To attain this end, St. La Salle taught his brothers that they had to be men whose speculative and operative faith was to be so strong as to become the prime characteristic of their society. He assigned as the spirit of the institute a spirit of faith and zeal, without which the individual members would lack the vital principle designed to make them valid brothe~s. He described the spirit of faith as: ". a spirit of faith, which should induce those who compose it not to look upon anything but with the eyes of faith, not to do anything but in view of God, and to attribute all to God . . .,,a In other words, the spirit which all the brothers were urged to attain was an attitude of soul which focused their attention away from them-selves and on God. The saint's norm, it will be noted, is a complete one: "not to look upon anything, to att~:ibute all." Its very completeness demands explanation, Obviously, the founder realized that such perfection of supernatural intention is not always achieved in practice and that therefore this prescription of the rule was to be regarded as an ideal always to be striven 1Common Rules and Constitutions of the Brothers o.[ the Christian Schools (Rome: Mother House, 1947), Chapter I, article 1. Referred to hereafter as C. R. ~C./~., Ch. I, a. 4. sC. R., Ch. II, a. 1. Brother F. Joseph is presently teaching at La Salle College, Anselm Hall, Philadelphia 17, Pennsylvania. 284 LA SALLIAN PRAYER for. But because it was an ideal, it enjoyed the privilege of the ideal: to be recalled so frequently that eventually it would become a fixed principle of action, a real final cause determining at least the majority of the human acts of the soul. But the attaining of a God-centered principle of activity like this is not easy. What is involved is a complete conversion of values. The soul must cease to live on a superficial level to descend deeply into reality where Infinite Truth and Infinite Good can exercise their proper control over the decisions of the individual. Again, the soul must cease to act for itself and begin' to act for another ;, and only one who has experienced how deeply the roots of ego-directed .activity plunge into the being of himself will realize the tensions created in a man who wants to purify himself of self. If the intention directing the. p,~rifica-tion is anything short of the attaining of. God's love, the purification must inevitably fail because the intention motivating it still stands within the area to be purified: I want to purify myself so that I can be better. And even if the intention is fixed rigidly on God, the man will still not completely cleanse himself of self, mainly because the last shreds of self-regard are so inextricably entangled, with one's metaphysical self that the only one who can do the untangling is the one who thorough: ly understands that self- God. In short, the man who desires to attain Infinite Good would be wise to deliver himself up to Infinite Truth as. quickly as he can. Otherwise he may find himself in a labyrinth of self-induced ac.~ivity with little or no chance of escape into the light he desires so much. St. La Salle wanted his brothers, to desire God. and His will. But he knew that such a desire had to penetrate deeply into the soul-fiber of each brother before it could become his dis-tinguishing characteristic. And he also knew that the desire would become effective not because his men. had intellects, wills~ and imaginations capable of engendering such a desire; they' hadn't, not~ only because his first brothe~s were anything but ¯ intellectual giants, but chiefly because no man, of. himself, could ~'.~Jroduce the kind of.attitude St. La Salle wasadumbrating. He knelt ~l~t the brothers ' would become God-centered. only if. God. did most of the maneu~cering and the brothers had the sense, ¯ to continue saying "Yes" to God's activity upon. their souls. Therefore, their proper Work was to prepare themselves for God by becoming aware that He is, what He is, and how He 285:. BROTHER F. JOSEPH Review far Religious operates. But St. La Salle, whose knowledge of religious orders ¯ and their external works was extensive, realized that that awareness could, not depend on ,the pervasive kind of God-consciousness that permeates contemplative monasteries where everything tends to lead the soul directly to contact with God. His brothers were to work in a milieu where much would h~ppen to make them lose that awareness- a classroom teetering on the brouhaha that the youngster of the seventeenth-century French slum could concoct with startling suddenness. St. La Salle did all he could to bring the monastery atmosphere into the classroom; he caused the main staple of the classroom prayer to be the hourly and half-hourly recalling of the holy presence of God to all in the room, and he had the rooms decorated with the crucifix and holy pictures. But he also knew that such measures were essentially dependent projections of something more profound and necessary, just as, analogously, the various parts of the Office recited during the day in the monastery were dependent for their full strength upon the com-munal Mass from which the Office radiated. The profound, necessary foundation upon which all the other attentions to God during the day rested was, in St. La Salle's scheme, mental prayer. "The Brothers of this Insti-tute should have a great love for the holy exercise of mental prayer, and they should look upon it as the first and principal of their daily exercises, and one which is the most capable of drawing down the blessing of God on all the others.''4 The reason for the choice is not hard to see. The two half-hours of mental prayer each day that St. La Salle legislated for his brothers were designed specifically to give the brothers training in the awareness of God and the self-dedication to His interests that constituted the essence of their lives. St. La Salle's whole method of prayer was merely a descant on the basic concept: to do all for God, to attribute all to God. He divided his method into three basic parts: the placing of oneself in the presence of God, the dedicating of oneself to the subject of the day, and the reviewing and the thanking God for the graces received. But he made clear to the brothers that the most important part of the prayer was in confronting God in the first part and then staying before Him for all the rest of ~C. Ro, Ch. IV, a. 1. 286 Sep$e~nber, 1960 LA SALLIAN PRAYER the half-hour. The second part of the method was not to be thought of as merely an exercise of the intellect or the imagi-nation; he did not want the body of the prayer to be a compo-sition of place nor a presentation to the will, by the intellect, of divided and subdivided reasons for acting out the conse-quences of some virtue. What he wanted the second part to be was quite simple: another leap into the supernatural world similar to the first part in that it brought the brother face to face with divinity; and different from the first part in that the particular person most often confronted was Christ, but Christ really as a person spoken to, lived with, contemplated, not merely thought about. This sense of otherness that the saintdemanded cannot be overstressed; he wanted his religious to use the mental prayer time almost exclusively for one purpose--to become God-conscious through personal experience of God, because without that conc.entrated attention to God in the morning and evening the brothers could be almost certain that they would not find God in the more diffused activities of the day. And, because the brothers were to spend so much time in those other activ-ities, one can see why the founder wanted them to pay such close attention to God in mental prayer. The prayer was to give them much of what they needed to make the day super-naturally fruitful for themselves and their boys, not by becom-ing a sort of bank upon which the religious could draw as the day proceeded, but by being a seed, pregnant with a life which would blossom and fructify through and by means of the work of the day. Thus, the teaching or the administration or the housework each brother engaged in could become, a vital super-natural experience, a carrying out of God's will, a meeting of the human will with the divine it was destined to be united to. And if he did allow the work to begin in prayer, the work would eventually become' one of the prayer's greatest sources of strength: he had to pray to make his work, which was his life, successful. All one has to read to see how highly St. La Salle regarded the work of the brothers is the following: "You have exercises of piety specially intended to help you towards your own sanctification, it is true, but if you are really zealous for the salvation of your pupils, you will not fail, even in these, to direct your intention towards this end. Thus you will draw down the graces needed to contribute efficaciously to 287 BROTHER F. JOSEPH Review for Religious the salvation of your pupils, and God himself will take care .of your own.''~ We can see, therefore, that St. La Salle's method of prayer was directed towards an apostolically-oriented community. The second consideration I wish to develop is that the M~thode was composed primarily for the novices of the congregation, but not only for them. The primary purpose explains the minutely-segmented series of acts that compose the method: in the first part the method prescribes placing oneself in the presence of God and then m~iking acts of faith, adoration~ and thanksgiving for that presence; acts of humility, confusion, and contrition because of that presence; and acts of application of the merits of Christ, of union with Him, and of impetration for His spirit, in preparation for the second part; the second part prescribes placing before oneself a mystery of Christ, or one of His virtues or His sayings, and then making, before Christ and in union with Him, acts of faith, adoration, thanksgiving for His revelation of divinity through the .mystery, virtue, or saying; acts of confusion, and contrition, because one has not yet com-pletely profited by Christ's work, and an act of application by which one resolves in a definite way to apply Christ's spirit to oneself; an act of union with the special spirit of Christ as He lived the mystery or virtue or saying about which one has been praying; an act of petition for the spirit, and an act of invoca-tion of the saints so that the spirit will be given; and the third part of mental prayer prescribes a rapid review of all .that. had been done during the half-hour, a thanksgiving for the graces received, an act of offering of the prayer and of oneself, and finally an invocation to the Blessed Virgin, possibly the 0 Domina Mea. Even the most harebrained novice should have been able to keep himself occupied with a method that detailed for him almost twenty-five things to be done in thirty minutes. The novice-directed motivation of the Method explains also why the saint actually composed specimen acts for each of the divisions of °the prayer. The book, therefore, in its English edition: consumes 163 pages and is an invaluable introduction to the apostolic, God-centered prayer that St. La Salle desired his brothers to foster. aW. J. Ba~tersby, ed. and tr., De La Salle: Meditations (London: Longmans, Green and .Company, 1953), p. 35. Italics added. 288 September, 1960 LA SALLIAN PRAYER But the Method was not composed only for novices. Certain features Of the book indicate that St. La Salle had no desire to keep his brothers everlastingly making minute-and-a-half acts (or less) so that each morning they could render self-conscious congratulations to themselves that "Yes, I finished my mental prayer today." The founder knew mystical theology both speculatively and experimentally too well to assume that a religious with five or fifteen or fifty years of prayer behind him will be as delighted with so segmented a system of prayer as a flighty novice would be. Therefore he built into his system several types of freedom. For example, he tells his brothers: "We should mention, in reference to our application to the holy presence of God, that we should not dwell on it only for a short time, because it is the exercise that helps, more than any other to procure the spirit of mental prayer and our interior application thereto. We should therefore apply our mind to the presence of God to the exclusion of every other subject, until we find that any further application would be neither easy nor even possible.''6 And he is known to have advised at least one brother not to be afraid to spend a whole year or two on just the first part of mental prayer because, after all, such was the whole purpose of the prayer: to get oneself before God and to stay there. Again, the saint devotes towards the end of the book several pages to outlining five ways of abbreviating the acts so that they do not hamper the freedom of the soul: he tells the brothers they can use fewer words for each act than hE himself had used in the Method; or they can condense in one act the interior spirit of all the others; or they can make just an act of faith in the presence of God and another of adoration, and then omit all the other acts of the first part; or they can spread the acts of the second part over several meditations or concentrate heavily on one act and devote just a few words to all the others; or, very significantly: "When in the course of the exercise, we feel piously inclined to dwell on some sentiment or train of thought which we had not de-cided on beforehand, such as the love of God . . . we should sSt. John Baptist de la Salle, Explanation of the Method of Mental Prayer, translated from the French edition of 1739 (Paris: Procure Gdn~rale, 1912), p. 36. Referred to hereafter as Explanation. The reader is referred to the critical edition of the same work in French: Explication de la Mdthode d'Oraison, texte de 1739, Edition Critique, ed. Fr~re Emile Lett (Paris: Ligel, 1957). 289 BROTHER F. JOSEPH Review for Religious follow this inclination or any similar one, according to the. di-rection of the Holy Spirit, through a sentiment of faith and with a view to acquiring the perfection of our state of life. It is advisable to pursue this train of thought for as long as God is pleased to maintain our interest in the subject, this being a token of his approval.''7 In other words, Ubi Spiri~us Domini, libertas. The Spirit breathes where He wills, and the brothers would be wise to heed Him. But perhaps most significantly for the prayer's freedom is the tripartite division that runs throughout the entire method. St. La Salle~says that each one of the acts can be made in one of three different ways: through multiplied reflections, that is, through the use of many words, many considerations, so that the brother is in almost constant activity manufacturing his acts; or by few but long-continued reflections, about which more will be said below; and by simple attention, in which the brother suspends all words to rest in a simple view of faith concerning, say, God's presence, for a. quarter of an hour or more. St. La Salle regards the simple attention to God as the type of prayer which the experienced religious should cultivate; but he also realizes that it is a prayer which depends heavily on a free gift from God: "There are many souls so interiorly free, so detached from all created things, that God bestows on them this great grace, that they never lose, or only very rarely, the sense of His holy presence; a favour which gives them in this world a foretaste of the happiness of the Blessed in heaven.''8 For those readers experienced enough to be at this stage of prayer, this article has nothing whatever to say. But .for those who tend to ignore the wide gap between the prayer of the beginner which is almost all activity and the prayer of the advanced which is almost all passivity (or perhaps more accurately, almost all active receptivity), perhaps St. La Salle's ideas about his second method might prove helpful. He writes: "An easier means [than using many reflections] of penetrating ourselves with the presence of God in an interior manner is to recall a passage of Holy Scripture referring to the divine presence. We then make a reflection on. this passage, without much reasoning, for this weakens our faith ~E~planation, p. 141. SEzplana~ion, p. 32. 290 September, 1960 LA SALLIAN PRAYER and makes the .conception of the divine presence less vivid and real.''9 He explains the procedure in more detail: "We may make, for instance, the following reflection on this passage: ['I set the Lord always in my sight'] 'that it is a singular p~'ivilege to have the mind filled with the idea of God's holy presence, and that the practice of such an exercise gives a foretaste of the happiness of heaven.' We then dwell simply, and for as long as possible, on the passage of Scripture from this point of view.''1° He warns: "In these reflective processes, we must not allow the mind to be overcome by fatigue, as often happens to beginners; which may result in a dislike for mental prayer. When we find that our attention is no longer held by the first reflection, we should substitute another, which, supply-ing us with a fresh point of view and reawakening our affec-tions, enables us all the more readily to assimilate the truth contained in the passage of Holy Scripture.'.'11 He says again: "When we acquire a certain facility in making reflections on these acts, we should contrive to. use fewer words in the reflec-tions, and remain for some time in an interior silence, in order to let the reflection penetrate our mind in a more interior manner. For the abundance of interior words in mental prayer rather dissipates the mind instead of bringing the soul nearer to God and promoting interior recollection.''~ In other words, the saint desires to lead his brothers away eventually from a prayer in which they are manufacturing words incessantly, because he wants them to become sensitively aware of the movements of the Holy Spirit. But such sensitivity is difficult in a soul given to constant internal chatter. St. La Salle would like his men to be able to enter chapel and .to settle down immediately to a half-hour of simple attention to God; such is the goal he establishes for them. But he also wisely arranges the intermediate steps preparatory to contem-plative prayer. The steps are found in the continually lengthen-ing periods of attentive silence he desires in the second kind of prayer. The silence effects two things simultaneously: it, of necessity, restricts the feverish search for words that tires the religious who has gone over the same ground too frequently in "Explanation, p. 29. 1°Explanation, pp. 29-30. ~Explanation, p. 30. l'~Explana~ion, p. 46. 291 BROTHER F. JOSEPH Review far Religious the past, so frequently that at times he finds himself reciting an incremental formula that once had been mental prayer but which nov¢ has descended dangerously close to jargon; and the silence settles the soul before God and Christ so that the soul can begin to experience them here on earth .in a way analogous to the way it will experience them in heaven. Obviously the fact that St. La Salle is working here with analogy must be respected. But the other fact of the metaphysical linking between faith and vision must be respected, too. In short, St. La Salle's desire that his brothers recognize in their prayer a type of apprentice-ship for heaven rests on something more than a thin metaphor. It rests on the doctrine that between grace and glory exists a continuum. Concerning the advantages of the quiet attentiveness to God that the prayer fosters, St. La Salle writes: "It [the soul] is gradually absorbed with this tought of the privilege of the divine presence, and is still in touch with the subject of the passage taken from Holy S~ripture, which, being based on faith, enables the mind to realize more vividly the central truth, and helps us to adore it in God, and as the word of God with more fervour and earnestness.''13 Again: "These few words: 'My God, being constantly in Thy holy presence, how could I dare to say or do anything which should displease Thee?' these few words well impressed on the mind will produce a vivid attention to the truth expressed by them, which remaining deeply en-graved in our soul will easily recur again and again; and should this not happen, the serious attention given to the thought will leave behind it, in the soul, such a divine unction, such an attraction towards God, and such a horror of sin and for every-thing displeasing to God, that such a soul will easily have God in view, and always, hold sin in abomination. Thus it will gradually accustom itself to relish God and the things that bring it nearer to Him, and to relish them only in so far as they lead to Him, without looking at any attraction they may have of their own.''14 Such a prayer is a boon to busy religious. Prevented by their years of prayer from ~'eturning to the" delightful novelties they experienced in the novitiate, they are confronted by two laExplanation, p. 30. 14Explanation, pp. 46-47. 292 Sept~ember, 1960 LA SALLIAN PRAYER choices: to settle down to no prayer or to such desultory re-hashing of predigested convictions that almost no spiritual nourishment is possible; or to progress further upon the road of prayer by learning the liberating truth that they don't have to try to keep doing what they can't do. They don't have, to keep talking. They can select a passage from Scripture; on it they can formulate a short sentence of faith or adoration or of any other sentiment, and then they can keep quiet for as long as they remain attentive to at least the general drift of what they have proposed to themselves. Obviously, St. La Salle is not suggesting inactivity; what he is suggesting is an activity of attention to a pregnant silence inhabited by God and all His mysteries. And that is indescribably far away from a half-hour spent in a sleepy contemplation of nothing. The busy religious has to keep praying. In fact, because his work demands it, he should be praying more fervently and meaningfully than he ever did in the novitiate. But too often he is stagnating, not because his will is bad, but because he does not know what to do: St. La Salle, in this prayer, counsels him what to do: to keep progressing by means of a prayer that maintains its identifying character from day to day because of the active reception of God's imPulses and that provides for man's psychological hunger for variety by providing that each day the second part of prayer be dedicated to different mys-teries, virtues, or sayings of our Lord. Perhaps, God willing, the religious who gives himself generously to the method of simple, few reflections might find himself more quickly than he could expect at the prayer of simple attention. Stranger things have happened. Whoever outdid God in generosity ? 293 Survey of Roman Documents R. F. Smith, S. J. IN THIS article will be given a summary.of the documents which appeaied in Acta Apostolicae Sedis (AAS) during April and May, 1960. Throughout the survey page references will be to the 1960 AAS (v. 59.). The Roman Synod In the issues of AAS under consideration in this sur~,ey, the ma~or portion of the pages was devoted to the Roman Synod which was held from January 24 to January 31, 1960. At the opening of the Synod on January 24, 1960 (pp. 180-90), the Holy Father gave an introductory allocution in which he emphasized the importance of ecumenical, pro-vincial, and diocesan convocations in the history of the Church. After listing the eigh~ general topics to be considered during the duration of the Roman Synod, he concluded his allocution with a warm plea for prayers for the success of the Synod. The Priesthood The Synod held three sessions of deliberation; and at each of the sessions the Vicar of Christ delivered an allocution, each of which was devoted to some aspect of the priesthood. At the first session, on January 25, 1960 (pp. 201-11), John XXIII's general topic was the sanctity that a priest should possess. He began by noting that the person of the priest is sacred; he is made such by the rite of ordination, since the primary and principal task entrusted to the priest demands that he offer him-self as an immaculate host for the carrying out. of the redemption of the World. Furthermore the dignity of the priest is increased by the power he possesses to forgive sins. But this priestly Sel~-offering and this exercise of mercy is more pleasing to God when the priest is innocent and free from all sin. An agreeable personality, knowledge, polished speech, urbanity, and the like are the sign of a priest's human dignity; but his supernatural dignity must come from the altar he serves. In turn the priest must be such that he may lead the faitl~ul to think of Christ. Accordingly a priest must be holy; as one doctor of the Church has put it, "Christ is the great tunic of priests," since the ministers of Christ should be c9mpletely penetrated and informed by the sanctity of Christ. The Pope continued by suggesting to his listeners that they meditate the words of the twelve-year old Christ: "Did you not know 294 ROMAN DOCUMENTS that I must be about my Father's business?" (Lk 2:49). He also recom-mended the reading and studying of Chapter 12 of the Gospel of St. Luke, for it could rightly be entitled "On the training of the disciples and the people." Then the Pontiff reflected on the Epistle to the Romans read in the Office of the season, telling the members of the Synod that the first part of the Epistle should lead them to a great trust in their vocation since they have been called by the justice of God to be con-formed to His Son. And the second part of the same Epistle teaches them to avoid all vice and to work for the edification of their neighbor. In the second session of the Synod, on January 26, 1960 (pp.221-30), His Holiness discussed the virtues of head, heart, and tongue that a priest must possess. First of all, he stated, a priest must have knowledge and correct judgment. Hence he must study both before and after ordination and even up to the last days of his life. Secondly, the heart of a priest must be aflame with love. This love is first of all a love for Christ that will make the exercise of priestly piety a pleasure. It is this love, the Holy Father said, that is the perennial source of a priest's courage and comfort in the difficulties of his life. Secondly, he must possess a love for the Church and for souls. This love for souls must extend to a.ll, but especially to sinners and to the poor of all kinds. Although, the Pope continued, a priest is calledto an angelic life, his heart remains flesh and is not freed from the temptations of the flesh. At this point he expressed his sorrow at the reports that he has received of the scandal given by some priests whose hearts have become worldly. He also repre-hended the mistaken notion of some that the Church will judge it opportune to desist from the law of that ecclesiastical celibacy which in the course of centuries has been and is the outstanding ornament of the priesthood. Finally, the priest must be able to control his tongue; and the Pope did not hesitate to say that the priest who knows when to be silent and when to speak is a man adorned with a perfect and absolute priestly-virtue. The words of St. James on the evils of the tongue, he remarked, could well be committed to memory and engraved on the walls of the houses of ecclesiastical men. On January 27, 1960, at the third synodal session (pp. 240-51) the Pope spoke about the pastoral duties of priests. A priest, he said, is supposed to carry out the work of redemption; hence he must imitate Christ who said of Himself: "I am the good shepherd." Priests in Rome, he continued, have a double responsibility: one of direct pastoral work for souls and one of indirect pastoral work in the administration of Church affairs in the Roman curia. But they must be careful, he told them, not to let themselves become involved in secular things. For the Roman clergy must face the sobering fact that in Rome at present there is only one priest engaged in direct pastoral work f~)r every 3,300 of the faithful. Hence he implored all the priests of Rome to devote themselves 295 R. F. SMITH Review for Religious fully to their direct or indirect pastoral work and to avoid all secular activities. Ecclesiastical Students and Religious Women On January 28, 1960 (pp. 262-70), the Holy Father delivered an allocution to the ecclesiastical students of Rome so that they might also share in the fruits of the Synod. After applying to them the story of Gideon as given in Judges,. The Vicar of Christ proposed three points for their consideration. The first was that they should be worthy of their vocation, and he assured them that the lofty dignity of the priesthood requires of them the most spotless kind of life. This life, he said, means that they must fill their minds with knowledge, maintain an innocence of life that is free from worldly pursuits, acquire prudence in their actions, and act towards others with kindliness. Secondly, he said, they must know and love Scripture; and in .this regard he quoted to them the phrase of Apocalypse 10:9, "Take the book and' devour it." In Scripture, he insisted, the students \viii find the will of God for the con-duct of a fruitful ministry as ~vell as the norms for a safer and better development of their spiritual life. Finally, he encouraged them in the practice of constant prayer, telling them that it must become the food of their souls and the protection of their spiritual lives. He concluded by telling them that the Psalms should prove a great source of prayer for them; and he urged them to a careful study and meditation of individual psalms. As part of the synodal activity, the Holy Father also addressed the religious women of Rome, speaking to them on January 29, 1960 (pp. 278-84). Basing his allocution on a verse at the end of Chapter 8 of Book III of the Imitation of Christ, he centered his allocution around four major points. The first point was that of detachment h'om creatures. The first characteristic, he said, of the religious life is the ready and ioyful farewell to the things of the world in order to consecrate oneself to God in perfect virginity of heart. This virginity, he told his listeners, opens the heartto the truest, greatest, and most universal love which exists on this earth; for a religious has chosen a celestial Spouse and her field of work is the entire Church. It is this love which expresses itself in the religious' tender and gentle exercise of the various works of mercy. Because virginity can not long maintain itself if a solid formation is lacking, the H~ly Father turned next to a consideration of the strength of character necessary in religious women. This is a question, he. said, of an. interior strength which fosters humility, generates mildness, and leads to obedience, that sure school of strong, souls. This same strength, he assured the religious, will secure the pede.ct equilibrium of intellect, will, and sensibility; and it will form that ideal of a strong woman which Scripture (Prov. 31:10) proposes as a rare ~treasure. A strong soul, he 296 Septdmber, 1960 ROMAN DOCUMENTS added, Will never become a victim of sadness, for it is a sign of perfect virginity to serve God and souls without thinking of self. In the third part of the allocution, the Pontiff remarked that the ideal which he had traced can not be attained in a .few weeks; rather it must be asked for from God through insistent and faithful prayer. Hence, he continued, religious have a great need for constant prayer. This prayer, he said, springs from a serene conscience; prayer from such a conscience, he added, will be pure prayer: a listening to God, a speaking to God, a silence in God. As the Cure of Ars put it, a pure soul is present to God as a child to its mother. In the fourth part of the allocution, the Vicar of Christ told his listeners that the life he had outlined for them in the foregoing parts would, open up to them a truly celestial life. He concluded by urging his listeners to love the cross and by expressing th~ hope that the cross might become for them a source of strength, an inspiration for prayer, and the secret of peace. Conclusion of the Synod On January 31, 1960, there was held the solemn .conclusion of the Synod, at which the Holy Father delivered one last allocution (pp. 285- 96). In the allocution he assured the people of Rome that the Synod had been a great manifestation of spiritual vigor and that the chief fruits of the Synod should be an increased exercise of a strong faith which is eager to propagate itself, of an unconquered hope which spurns the prevalent error that man's only paradise is to be on earth, and of a generous charity which is ready to put down its life for others. He also spoke of his hopes for the coming ecumenical council, and concluded by recommending three forms of piety: devotion to the Name, the Heart, and the Blood of Christ. After this allocution Archbishop (now Cardinal) Traglia expressed to the Holy Father the gratitude of the Roman clergy and people for the Synod (pp. 307-8). In reply (pp. 308-9) the Pope gave thanks to God for the success of the Synod and expressed his appreciation of those who had worked for the successful conclusion of the Synod. The Synod was then solemnly closed. At the end of the account of the Synod, AAS noted that the statutes of the Synod would be published later and separately. The Consistory On March 28 and 31, 1960, were held three consistories for the elevation of nine new cardinals. In the first and secret consistory of March 28, 1960 (pp. 321-32), Cardinal Micara was made Camerario of the Sacred College, succeeding" Cardinal Tisserant in this office. After-wards John XXIII delivered an allocution to the assembled cardinals in which he nbted the continuing persecution of the Church in certain parts of the world. He also adverted to the successful completion of the 297 R. F. SMITH Review far Religious Roman Synod and stated that plans for the coming ecumenical council were proceeding satisfactorily. He also asserted that the nihe cardinals to be made' in this consistory would enlarge the Sacred Collegn geo-graphically as weI[ as numer~cal[y; such an enlargement, he said, would be an illustration of the text: "Going into the entire world, preach the gospel to every creature" (Mk 16:15). A~ter the alldcution the Pope then created eight cardinals of the order of priest and one of the order of deacon. Thereafter hierarchical appointments since the last consistory were read off; the Cardinals con-sidered the canonization causeof Blessed John de Ribera; and the Con-sistory was terminated with postulations for the pallium. The second and public consistory was held on March 31, 1960 (pp. 339.-34). At this consistory the Pope placed the red hat on the new cardinals and asked the opinion of the Cardinals on the canonization of Blessed John de Ribera. On the same day the third and secret con-sistory was held (pp. 334-35). At this consistory the most recent h~er-arcbJcal appointments were announced and the new cardinals were as-signed their churches in Rome. Liturgical Matters On March 21, 1960 (pp. 355-56), the Holy Office responded to the question as to whether recent documents of Eucharistic discipline (Christus Dominus of January 6, 1953; the Monltum of Marcia 22, 1955; and Sacram Communionem of March 19, 1957) had abrogated the pro-vision of canon 867, paragraph 4, where if is stated that the distribution of Holy Communion outside of the hours when Mass can be. said is forbidden, unless, a reasonable cause exists. In reply the Holy Office said that the new legislation had not abrogated the paragr~iph in question, but that, given the mitigations in the Eucharistic fast, reasonable causes would occur with greater difficulty. However, since such causes can not be excluded and since evening Masses are not always and everywhere po.ssible, the document gives local ordinaries the power to permit the afternoon distribution of Communion at some function other than Mass. Such a permission can be granted .to both parochial and non-parochial churches as well as to the oratories in hospitals, prisons, and colleges. .On March 9, 1960 (p." 360), a decree of the Sacred Congregation of Rites stated that the Leonine prayers usually said after low Masses may be omitted in the following cases: (1) a~ter a nuptial Mass and after a Mass said on the occasion of first Communion, a general Com-munion, a confirmation, ordination, or religious profession; .(2) when another function or pious exercise immediately follows the Mass; (3) when a homily is had during the Mass; (4) when on Sundays and feast-days a dialogue Mass is had. The decree also gives local ordinaries the power to permit the recitation of the Leonine prayers in the vernacular according to a text to be approved by themselves. 298 September', 1960 ROMAN DOCUMENTS The same Congregation also announced the inclusion of a new prayer in the prayers of thanksgiving a/ter Mass of the Roman Missal. The text of the prayer, its place in the Missal, and the indulgences attached to its recital are given on pages 257-58 of this issue of the REWEW. Miscellaneous Matters On March 25, 1960 (pp. 344-49), the Holy Father addressed the superiors general of religious institutes of men and women. The subject of his talk was that of the religious difficulties of Latin America. He called for a coordination of all the energies of the Church for the sake of .greater efllcacy in. meeting the challenge of Latin .America. He asked that as many persons as possible be sent to Latin America, saying that the future of the. Church in Latin America is rich in promise, but the harvest needs priests, religious men and women, and an ardent laity. On April 10, 1960 (pp. 339-43), the Holy Father delivered a homily based on the liturgy of Palm Sunday. The day, he said, recalls the certain and peaceful triumph of Christ in innocent and good souls; how-ever, it also recalls that Christ's. procession of palms was the beginning of His journey to crucifixion. Accordingly he expressed the profound sorrow that. fills his heart at the continued and terrible persecution of the Church of Silence. On March 22, 1960 (pp. 343-44), the Pontiff addressed the Inter-national Committee of the Neutrality of Medicine, lauding their efforts to limit the terrible effects of armed conflict. On April 12, 1960 (pp. 352-53), he spoke to the memberi of the Committee of Public Health of the Western European Union, remarking on the great importance of the topics .they were currently studying. On April 2, 1960 (pp. 349-50), John XXIII gave an allocution to members of the International Association of the Sport Press. He noted the importance of sport in the world today and remarked that the widespread practice of sport on Sundays need not conflict with the religious duties of thht day; in. fact, he remarked, it is conformed to .the divine law that after man has given God what is His, he should seek a legitimate recreation for his body and soul. He advised his listeners to give sport its exact place in the scale of human values as a useful instrument in the complete and harmonious, develop-ment of the personality. But its importance should 'not be exaggerated nor should attention be placed only on physical values. Under the date of February 9, 1960 (pp. 353-54), the Vicar of Christ sent a written message to the hierarchy of the United States on the annual Laetare Sunday collection for charity. By the apostolic letter, Diuturno usu, of February 2,' 1960 (p. 338),. Pope John created an apostolic internuntiature in Turkey. On April 11, 1960 (p. 351), he de-livered an allocution welcoming the first ambassador of Turkey to the Holy S~e. 299 Views, News, Previews T HE UNION of Women Major Superiors of France has published a volume listing as many as possible of the institutes of religious women that exist in France. The volume is entitled Annuaire des Instituts de Religieuses en France (Handbook of the Institutes of Re-ligious Wora~n in France) and was published at Paris in 1959 by the Centre de Documentation Sacerdotale. The institutes are given in alpha-betical order; for ea6h institute the following Lrfformation is provided: purpose of the institute, its type of spirituality, its canonical status, its organ!zation and government, its plan of formation, its principal activities, a select bibliography of the institute; and a list of addresses of the institute's principal houses. At the end are given three long appendices. The first of these gives an alphabetical list of associations and pious unions for women in France and for each provides much the same in-formation as for religious institutes. The second appendix lists all the institutes aecord!ng to their canonical status of religious order, pontifical congregation, diocesan congregation, pontifical secular institute, diocesan secular institute, or association and pious union. The final appendix lists all the institutes and associations in terms of their principal work. The Annuaire described above was modeled on a similar work, Dictionnaire des Institutes de ReIigieux en Franc~ (Dictionary of the Institutes of Religious. Men in France); the Dictionary, which was pub-lished in 1957, lists the religious institutes of men alphabetically and gives the same information for each as the Handbook does for women's institutes. Both the Handbook and the Dictionary may be purchased from the following address: Centre de Documentation Sacerdotale 19, rue de Varenne Paris 7, France At the beginning of 1960 a new ascetical quarterly began publica-tion. Entitled Revista Agustiniana de Espiritualidad, it intends to provide its readers with an insight into the spirit and religious dimensions of St. Augustine. The magazine costs $1.80 a year and may be ordered from: Revista' Agustinian.a de Espiritualidad Avenida de la Estaci6n, 11 Calahorra (Lggrofio) Spain Another ascetical magazine will begin publication in January, 1961. Its title is to be The Way and it will be published by English Jesuits. 300 QUESTIONS AND ANSWERS The aim of The Way will be to help priests, religious, and lay folk in English-speaking countries to a better understanding of the interior life in the modem world and against the background of Scripture and the Liturgy. The new quarterly will cost $5.00 a year; all subscriptions must be sent direct to the following address: The Way 31 Farm Street London, W 1 England Questions and Answers The following questions and answers are a continuation of the series on local houses and local superiors which was begun in the March, 1960, issue of the REWEW. 36. Our religious college is, erecting a new building, which will not be completed for a year and a half. Will the Holy See grant a dispensation for the.local superior to have a third immediate three-year term? This local superior planned the building and is the only one who is completely conversant with all the details of this work. Yes. For serious reasons, for example, the completion of the erection of a building, the Holy See will grant a dispensation and permit a religious to govern the same house for more than six successive years. In extra-ordinary circumstances, such as war, when local superiors cannot be changed, the law ceases to oblige; and a local ~uperior may validly and licitly govern the same house for more than. two full three-year terms. 37. Our congregation of sisters has one college. The local superior is also president of the college. It is evidently not easy to find a com-petent religious for this post every six years. What is your solution of this evident and, I believe, common problem of religious institutes? Canon 505 imposes a temporary tenure of office on the superior of the religious community as such, that is, under the aspect of the one who governs the community in its religious life. That this is the sense of the law is. evident from the fact that the canon is universal and thus includes houses also of contemplative congregat?ions. The same sense is dear from the reply of the Code Commission, June 3, 1918, which states that the limitations of canon 505 apply to religious at the head of works of the institute "having other religious under their authority also as regards religious discipline" (Bouscaren, Canon Law Digest, I, 275). The canon therefore is in no way opposed to permanence in the one who is ~t the head of the external work~ of the house, for example, principles, deans, presidents of colleges and universities, administrators of hospitals, and so forth. Perman6nce is at 301 ~UESTION~ AND ANSWERS Review ]or Religious least very often desirable in these officials, for example, because of the difficulty and complexity of the office, the wonderment-caused to extems by the apparently ~ormalistic change of competent officials, the lack of other qualified religious, and especially because the amount and nature of the work of such officials often make it simply impossible for them to give sufficient attention, time, and energy to the government of th~ reli-gious community. It is also true in some cases that even an outstanding official of this type is not a good religious superior. Religious institutes should therefore study more carefully the separation of such offices from that of local superior, especially in the cases of presidents of dolleges and universities and administrators of hospitals. This difficulty is habitual, not occasional. Therefore, it is not solved by the opinion of some authors who recommend a petition for a dispensation in such cases. Furthermore, this would maintain the same .superior over the religious life of the community beyond the time permitted by canon 505; and experience proves that this is at least ordinarily not a good thing. Cf. REWEW FOa KELmIOUS, 10 (1951), 197. 38. Is the term of a local superior computed in the same way as tl~e canonical year of noviceship, thus ending on the day after the an-niversary day (January 10, 1960 - January 11, 1963); or does it end on the anniversary day, as in the case of temporary profession (January i0, 1960 - January 10, 1963)? The duration of a term of office is computed in the same way as tem-porary profession and thus according to the norm of canon 34, § 3, 5°, that is, a three-year term begun on January 10, 1960, expires on January 10, 1963. If the superior has not been reappointed nor his successor ap-pointed, the term expires at midnight of January 10-11, 1963. The term may also be computed from chapter to chapter, even if the subsequent chapter is not held on the same day, when the local superiors are elected in a general or provincial chapter, which is practically never done in lay congregations, or are appointed immediately after such a chapter, as is done in a very small number of such congregations. A few constitutions enac( that a superiorship expiring within the school year is automatically prolonged until the end of the school term. Some institutes automatically prolong the term of local superiors expiring after the convocation of the general chapter until after the close of this or the provincial chapter. The duration of other offices is also computed in the same way. For example, if a superior general is elected for a six-year term on August 1. 1960, the next election is to take place at any hour on August 1, 1966. If the election does not take place on the latter date, his term of office expires at midnight of August 1-2, 1966. Cf. Van Hove: III De Consuetu-dine, De Supputatione Temporis, n. 314; Vermeersch-Creusen, Epitome Iuris Canonici, I, n. 149; Larraona, Commentarium Pro Religiosis, 7 (1926), 380; Goyeneche, Quaestiones Canonicae, I, 137. 302 September, 1960 QUESTIONS AND ANSWERS Unless the constitutions, customs, or usage states otherwise, the term of office begins more probably on the date of the document of appoint-ment rather than on the day when the religious actually assumes the office. The constitutions of lay congregations usually enact that the term begins and that of the predecessor ends on the day the religious assumes office or, what is the same thing, on which the letter of his appointment is read to the community he is to govern. Only a very small number of constitu-tions declare that the term begins to run from the date of the letter of appointment. 39. A religious was appointed local superior. He was engaged in summer work that delayed his assumption of the office for three weeks beyond the expiration of the term of the former local superior. Who was the superior of the community during these three weeks? The constitutions usually sta~e that a superior, on the expiration of his term, continues to govern the community until his own reappointment or the appointment of his successor is effective. This may also be e~tablished by the custom or usage of the institute. Otherwise, and even if this power is not explicitly granted in the constitutions, the competent higher superior, for a proportionate reason, may extend the term for a brief period until the reappointment or appointment is effective. In these cases, the former local superior governs Under the title of vicar. If neither of these methods of prolongation is verified, the government of the community passes to the local assistant. This is the better opinion, because the term of the former superior has expired and was not prolonged. However, Creusen holds that the local superior always continues to govern the community in such a case (Religious Men and Women in Church Law, n. 67). This opinion may be followed, because it is in conformity with the practice of the Holy See in approving constitutions. The prolongation of the term of the former superior or the tenure of the local assistant as vicar should not be prolonged be-yond six monks after the vacancy of the office, that is, after the expiration of the term. This is the prescription of canon 155 for offices in the strict sense, which from analogy should be applied also to offices in lay institutes. 40. During my tenure of office, it has happened on more than one occasion that a local superior got sick, for example, he was hospitalized for one to three months. In such cases, do I, the. immediate higher superior, have the power to name an acting local superior? The constitutions of lay institutes practically always enact that the assistanti under the title of vicar, is to assume the office of ~uperior, whether general, provincial, or local, when the offices becomes vacant or the superior, because of sickness, absence, or other reasons, is unable to exercise the office. Since these constitutions determine the substitute, higher superiors may not ordinarily appoint another religious as vicar or acting superior in such circumstances. They may do this for an extraordinary reason, for example, when the assistant does not possess the health or 303 ~UESTION~ AND ANSWERS Review ]or Religious capability to govern. They may also do it if such a power is expressly given them in the constitutions. Some constitution.s of lay congregations explicitly state that the competent higher superior may always appoint a religious of his own choice at least as local vicar or local acting superior. They may ob~,iousIy do this also when the constitutions do not specify that the assistant is to assume the government in such circumstances. Cf. Goyeneche, Quaestiones Canonicae, I, 146:49. 41. What is the duration of the term and the permissible reappoint-meitt of the religious in charge of a filial house? Canon law has no enactment on the term of office or immediate re-appointment of the religious in charge of a filial house. Therefore, it apper-tains to the constitutions to enact whether he is appointed for a determined term, which may be less or more than three years, for no determined term, and to what extent he may be immediately reappointed or for how long he may continuously govern the same filial house. The constitUtions of lay institutes rarely contain any legislation on this point, and the whole. matter is therefore determined by custom, usage, or the will of the higher superior. Several authors follow Vermersch in stating it to be the mind of the Holy See that the same religious should not have this office in the same filial house for more than three successive three-year terms or more than nine consecutive years. This is at least a solid practical norm, but it has by no means been included in all constitutions approved by the Holy See that mentioh filial houses. Vermeersch, Periodica, 17 (1928), 90*. 42. Because of his 'poor health, the novice master must be removed. May we appoint to this post a religious who is now a local superior and who has not completed his present term of office? Yes. It is a principle of law that a superior or official who has been appointed for a determined period of time may not be removed or trans-ferred before the expiration of that period unless for a just and serious reason (el. c. 560). Such reasons are poor health, the need of the religious in another important post, his'serious incompetency, bad example, and excessive severity or weakness. The post of a novice master is evidently important and justifies the removal of a local superior before the expira-tion of his "term: ' .43. Do appointed superiors and officials have the right of resigning their office? From the law of their constitutions, custom, or usage, the more com-mon practice in lay institutes is that an appointed superior or official, for example, a provincial or local superior, may not resign his office but has only the common right of representation, that is, of giving reasons for being relieved of his office. Some constitutions expressly grant provincial and local superiors the right of resigning. If resignation is neither granted nor excluded in the law or usage of the institute,, a superior has the right of resignation (c. 184). It is forbidden to make or accept a resignation with- 304 September, 1960 BOOK REVIEWS out a iust and proportionate reason (cc. 184; 189, § 1). Since the com-petent higher superior may reject as insufficient the reasons given for a resignation, a resignation will in fact not differ from the right of represen-tation described above. Many constitutions of Dominican sisters enact that a local superior who is habitually prevented from fulfilling the common exercises because of ill health is to resign her office, if there is no hope of recovery within six months. If she does not resign, she is to be removed from ofllce. The authority competent for the transfer, removal, or accept-ance of the resignation of a local superior is ordinarily the superior general with the consent of his council, after a request by the provincial with the same vote of his council. Some constitutions give this right to the latter with the consent of his Council, but the act must be confirmed by the superior general with the same vote of his council. 44. Our constitutions state merely that the local superior has the authority to govern his house. What exactly is the authority of a local superior? A local superior is not a mere delegate of a higher superior and possessed only of the authority that the latter delegates to him. The reli-gious at the head of a filial house is a mere delegate (cf. Question 6). In virtue of canons 501, § 1, and 502, the superior of a canonically erected house possesses ordinary authority, that is, authority conferred by canon law and the constitutions. He therefore has full authority to govern his house except for matters reserved to higher authorities (Holy See,' local ordinaries, general chapter, higher superiors), that demand any type of recourse to these (dispensation, confirmationl consent, advice), or that require the consent or advice of his council. The local superior should maintain close contact with higher superiors, especially his immediate higher superior, and consult them on all matters that are unusually serious, difficult, or important. He should also consult his council on more important matters, even when the code or the constitutions do not prescribe con-sultation on the individual matter. Book Reviews [Material for this department should be sent to the Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] THE CHURCH IN THE THEOLOGY OF ST. PAUL. By Lucien Cerfaux. Translated by Geoffrey Webb and Adrian Walker. New York: Herder and Herder, 1959. Pp. 419. $6.50. Cerfaux says in his introduction: "The object of'the present study is the notion of the Church in Paul's theology, rather than its historical realization in his time. Thus I shall not give a great deal of space to discussing questions connected with the Church's organization, the aposto- 305 BOOK REVIEWS Review ]or Religious late, the sacraments, etc. All I propose to offer is an essay in Pauline theology, aiming at the underlying synthesis of the epistles. Paul's theology grew out of Judaism and primitive Christianity." Cerfaux's point that Paul's theology developed is so important that it may be considered cardinal. In view of this, the three books into which this volume is divided are based upon three different sources. Book I considers how Paul integrated into his theology many Old .Testament expressions origin-ally applied to the nation of Israel and how he applied these to the community of Christians. These expressions determined the direction of primitive ecclesiology, particularly St. Paul's. Book II, using "Christian Experience" as found in the major epistles (Galatians, 1 and 2 C~r-inthians, Romans) as its source, studies Paul's theology of the Church. as developed by the time of their completion. Book III studies Paul's theology as it reached its final stage of development, the "Idealized Church" as found in the captivity epistles .(Philippians, Ephesians, Colos-sian~, Philemon) with emphasis on Ephesians and Colossians. In his study of the origin anal development of Pauline expressions, Cerfaux shows that "God's people," a Jewish idea, is basic to Paul's theology of the Church. The community of Christians are "God's new people." This community is the ekklesia (church), a wsrd whose meaning also evolved. It did not have th~ same meaning for Paul in the major epistles as it had in the captivity epistles. At first he used it for local churches. "In the first letter to the Corinthians, it was tending to become disconnected from the local churches." Only in the captivity epistles, and especially in' the "mystery" texts, can we say that Paul sometimes clearly means the universal Church when he writes ekklesia. Only in these epistles does he develop the idea that the Church is not only terrestrial, but also a "celestial thing," the heavenly bride of Christ. Nor do we find the texts for the doctrine that the Church is the mystical body of Christ until the captivity epistles~ A prominent place is ~iven to the discussion of the phrase "body of Christ," which passed through a transition from the physical sense of the word to a collective sense. In the major epistles "the. body of Christ" refers to the earthly body of Christ with which Christ suffered and died for us, now present in the Eucharist as a bond of unity for . Christianity. In the captivity epistles "the body of Christ" refers first to the risen body of Christ as it is in heaven, the source of sanctifi-cation for all Christians, and, second, to the "body" of Christians who compose the Church, which is "an extension of Christ." The relation of the physical body of Christ to the Church, the "body" 'of Christ, is that of mystical identity. Other important themes discussed are: Christ as "head of the Church," an expression which Paul used to describe Christ's influence on Christians; the "mystery of Christ," which has a. two-fold interest: cosmic, Christ's domination over the universe, and oecumenical, the unity of Jewish and gentile Christians in Christ. This is not a work of popularization, but will be of special interest to those making scientific studies of the Church. Such scholars will find the many references to Sacred Scripture and direct quotations from the Greek text useful. Other aids to the scholar ar~ the bibliography, 3O6 September, 1960 BOOK REVIEWS index of all biblical references, author and subject indices. Short sum-maries and particularly the excelleht eight-page general synopsis found at the end of the book are also helpful. It may be that some readers will be disappointed to find no use made of the pastoral epistles in understanding Paul's developing syn-thesis concerning the Church. Since Christian experience is the touch-stone throughout Cerfaux's treatment, the experience manifested in the pastorals would seem necessary for a complete synthesis. Sections where the. author is explaining rather than proving often supply insights that ~vill delight any Christian, for example where the author gives Paul's thoughts on the unity of Christians through the Eucharist. These will come as a welcome relief to the ordinary reader, for whom the rather complex arguments may be difficult to grasp. However, even fbr one who is not studying theology on the professional level, the book has much to offer. Such a reader can deepen his spiritual life by learning more about the Church and the Pauline fdundations for saying that the Church is the mystical body of Christ. I~CZ~aD J. MmDENDOI~', S.J. PROCEEDINGS OF .THE 1958 SISTERS INSTITUTE OF SPIRITUAL-ITY. Edited by Joseph E. Haley, C.S.C. Notre Dame: University of Notre Dame Press, 1959. Pp. 315. $4.00. Under the sub-title of "The Role of Authority in the Adaptation of the Religious Community for the Apostolate," seven lecturers (besides two members of the hierarchy) examine as many aspects of the current, pressing problems that face our American sisterhoods in their efforts to meet the rising demands for their services in the .Church's apostolate, while¯ maintaining a steady balance between the obligations of personal sanctity and the duties of Christian charity. Bishop Shehan of Bridgeport s~t the tone for the institute by pointing up the grave crisis' in Latin America where, he felt, religious women from the States are offered¯the chance to duplicate their achievement in this count~:y. In his closing address, Bishop Marling, C.PP.S., of Jefferson City emphasized the need that religious have to keep their eyes fixed on their founder if they would avoid extremes on the side of immutability or adaptability, as they undertake the delicate task of adjusting themselves to the pressures of the modern world. Between these two addresses were three principal studies of the problem, sociologically by Joseph H. Fichter, S.J., ascetically by Lou

In the present essay, I will examine the traces of coexistence between the Muslim and Christian world in architecture and literature, using the examples of the mezquita, or 'mosque', and the most important novel of Spain, Don Quixote of la Mancha (1605;1615) by Miguel de Cervantes Saavedra. This study incorporates an interdisciplinary approach that utilizes historical, literary, and architectural methods to explain the dual function of the margin— its architectural function in the Mosque and its narrative function as used in specific chapters from Cervantes's novel. Furthermore, I will show how the architectural margin of the wall of the mosque was familiar to Cervantes's readers who lived in Spain and this familiarity allows Cervantes to exploit the metaphorical meaning of the literary margin as architectural margin. A metaphor establishes an equivalency between a pair of images; the best-known example of which belongs to Ezra Pound, the founding leader of Imagism (1912-1923). This is a school of poetry that endorsed clarity of expression and simplicity through the use of precise visual imagery. The best known metaphor is Pound's own, in which faces are compared with petals in the poem, "In a Station of the Metro": The apparition of these faces in the crowd: Petals on a wet, black bough. Through his architectural and literary metaphor, Cervantes covertly expresses his personal beliefs about multiculturalism that could not be directly expressed for fear of censorship by the Inquisition. ; Winner of the 2020 Friends of the Kreitzberg Library Award for Outstanding Research in the Senior Arts/Humanities category. ; In the Margins of Literary and Architectural Discourse: A Comparison of Arabic Commentary in Cervantes's Don Quixote and Moorish Architectural Inscription Pablo Picasso: Don Quixote, August 10, 1955. Internet: Public Domain Alexandra Parent SP 415: Seminar on Don Quixote Professor Stallings-Ward 28 February 2020 1 Introduction The history of the Iberian Peninsula is a rich one, filled with influences from the entire European and Asian continents over time. When we think about Spain, there is one defining factor that distinguishes her from the rest of Europe: the presence of racial, ethnic and religious influence from Africa, and, resulting therefrom, a unique moment in world history: the confluence of three major world religions in one geographical place. Christianity, Judaism, and Islam once flourished side by side in mutual tolerance and economic interdependence in the Andalusian region of southern Spain, known as 'Al-Andalus,' in the High Middle Ages. Tolerance of others who are different, as Maria Rosa Menocal points out, is the underpinning of this unique historical coincidence and the essential component for the development of science, philosophy, medicine, urbanization, and hence trade and commercial prosperity.1 The Jews and Christians of Muslim Andalusia flourished economically and culturally under the Umayyad, whose dynasty (661-750) was transplanted from Damascus to Cordoba by Abd al-Rahman (756- 1031) after a civil war between two rival Caliphates. These three religions borrowed language and architecture from one another leaving traces of their coexistence, not surprisingly, within the architecture and literature of Spain. In the present essay, I will examine the traces of coexistence between the Muslim and Christian world in architecture and literature, using the examples of the mezquita, or 'mosque', and the most important novel of Spain, Don Quixote of la Mancha (1605;1615) by Miguel de Cervantes Saavedra. This study incorporates an interdisciplinary approach that utilizes historical, literary, and architectural methods to explain the dual function of the margin— its architectural function in the Mosque and its narrative function as used in specific chapters from Cervantes's 1 Menocal, The Ornament of the World. 2 novel. Furthermore, I will show how the architectural margin of the wall of the mosque was familiar to Cervantes's readers who lived in Spain and this familiarity allows Cervantes to exploit the metaphorical meaning of the literary margin as architectural margin. A metaphor establishes an equivalency between a pair of images; the best-known example of which belongs to Ezra Pound, the founding leader of Imagism (1912-1923). This is a school of poetry that endorsed clarity of expression and simplicity through the use of precise visual imagery. The best- known metaphor is Pound's own, in which faces are compared with petals in the poem, "In a Station of the Metro": The apparition of these faces in the crowd: Petals on a wet, black bough.2 Through his architectural and literary metaphor, Cervantes covertly expresses his personal beliefs about multiculturalism that could not be directly expressed for fear of censorship by the Inquisition. My essay is divided in three sections. In the first section, I will present a historical overview of Muslim presence in the Iberian Peninsula. In the second section, I present a survey of Muslim Architecture in Andalusia based on the results of a photographic study of architecture I did while visiting Spain during study abroad. I survey the presence of Muslim architecture found throughout Andalusia, placing particular emphasis on the function of the margin in the design of the walls of the mosque reserved for the calligraphy that features citations of scripture from the Holy Koran. The margin, although small in size compared to the rest of the entire structure of the mosque, is as I will show, actually the most important part of the mosque. In the third section of my essay, I analyze the literary margin treated in the episode of the lost manuscript in Volume I: Chapters Eight and Nine of Cervantes's Don Quixote. I will look at 2 Judith Stallings-Ward, Gerardo Diego´s Creation Myth of Music: Fábula de Equis y Zeda. London: Routledge, 2020, 175. 3 the coexistence of the Christian and Arab writers in Cervantes's Don Quixote. The collaboration between Cervantes and Cide Hamete Benengeli allows Cervantes to establish a metaphor between the architectural margin of the mosque and the literary margin of the manuscript as the place for covertly expressing his esteem for multiculturalism and his condemnation of the expulsion of the Moors by national decree; a ploy he uses to escape censorship by the Inquisition. The play with spatial perspective (margin vs center) and the severance of the manuscript (with the lost section recovered in the market of Toledo) establishes the architectural and narrative metaphor that recalls the physical and cultural coexistence between Muslims and Christians valued by Cervantes. In addition, I examine how Cervantes extends this metaphor to also evoke the rupture of that coexistence through expulsion of the Moors, which Cervantes believed broke the backbone of the country. Part I: Historical Overview of Muslim Presence in the Iberian Peninsula The invasion of the Iberian Peninsula began with one young man named Abd Al- Rahman, the son of the Arab family ruling Damascus in the east—the Umayyads. However, during a civil war, his family was massacred, and his escape left him the sole survivor. He fled through North Africa into Cordoba where he began to establish himself as the Caliph, or ruler.3 After the Visigoth monarchy fell, Muslim control dominated the Iberian Peninsula. From 711 through 1492, Islamic society had a long and profound presence on shaping Spanish culture until the Christian kings unified the country. By 716, almost all of Iberia, with the exception of the far northwest and mountainous regions, was under Muslim control and the province was name 'Al- Andalus'. By naming the country in this manner, it directly opposes the 'Hispania' title that the 3 BBC Worldwide Learning, The Moorish South: Art in Muslim and Christian Spain from 711-1492. 4 Romans gave the peninsula, foreshadowing the enmity between the religions of Islam and Christianity.4 Abd Al-Rahman sought to recreate his cultural roots here in Iberia. The peninsula was dominated by the Umayyad dynasty, who had no affiliation to the eastern Muslim dynasties at the time, and were met with little to no resistance from the small groups of Christians still living in the peninsula. As demonstrated in Figure 1, the conquering forces came through Northern Africa and thus were also comprised of Berber forces from that region. By 741, there were approximately 12,000 Berber forces, 18,000 Arabs, and 7,000 Syrians entering through the Southern tip of the peninsula. This totaled anywhere from 4,000,000 to 8,000,000 living in the Iberian Peninsula at the time.5 6 Islam and Christianity under Islamic Rule By the mid eighth century, the population of Iberia had grown exponentially and became more diverse both racially and religiously. Although Muslim forces had conquered what remained of the Visigoth territories and established themselves as the dominant, ruling power, a 4 O'Callaghan, A History of Medieval Spain, 91. 5 Phillips and Phillips, A Concise History of Spain. 6 Alchetron.com. "Umayyad Conquest of Hispania - Alchetron, the Free Social Encyclopedia," August 18, 2017. https://alchetron.com/Umayyad-conquest-of-Hispania. Figure 1: Depiction of the route of Abd-Al Rahman and the subsequent conquests of the Muslim Empire. From Internet: public domain.6 5 majority of the population living in Iberia was still Christian. This undoubtedly posed issues for the Moorish rulers who practiced Islam. As a result, conversion became a necessity for Christians. It is important to distinguish between the upper and lower class when discussing the notion of conversion. Many Visigoth royalty, nobles, and influential families saw it in their best interest to convert and to do what they could to join the new rulers in an effort to pursue political advantages.7 Yet, the majority of Iberia was home to lower class Hispano-Roman Christians who converted out of survival. Despite this, many of the people in this situation retained their Christian faith while adopting Muslim customs like learning Arabic so as to appease the rulers. The name given to these people are mozárabes, or 'Mozarabs', meaning 'Muslim-like'.8 A Christian writer noted the following about Christians living under Islamic rule in 854: Our Christian young men, with their elegant airs and fluent speech, are showy in their dress and carriage, and are famed for the learning of the gentiles; intoxicated with Arab eloquence they greedily handle, eagerly devour, and zealously discuss the books of the Chaldeans (i.e. Muhammadans), and make them known by praising them with every flourish of rhetoric, knowing nothing of the beauty of the Church's literature, and looking down with contempt on the streams of the Church that flow forth from Paradise ; alas ! The Christians are so ignorant of their own law, the Latins pay so little attention to their own language, that in the whole Christian flock there is hardly one man in a thousand who can write a letter to inquire after a friend's health intelligibly, while you may find a countless rabble of kinds of them who can learnedly roll out the grandiloquent periods of the Chaldean tongue. They can even make poems, every line ending with the same letter, which displays high flights of beauty and more skill in handling metre than the gentiles themselves possess.9 It is evident from this passage that the Christians admired the Arabs for the type of civilization they created. The Mozarabs recognized that the Arabs had something to offer them in terms of literature, character, and even language. This demonstrates that on some level, there was an 7 Phillips and Phillips, A Concise History of Spain. 8 Phillips and Phillips. 9 Alvar, Indiculus luminosus; quoted from Arnold, The Preaching of Islam; A History of the Propagation of the Muslim Faith, 137-138. 6 acceptance of Muslim culture and practices which set the foundation for the incorporation of Islamic architectural styles and writing styles to be continued after the Christians' reconquering of Iberia. Christian Kingdoms and "La Reconquista" When the Muslim forces conquered Iberia, they were not able to infiltrate the regions in the north. These regions were not seen as an apparent threat because they were isolated, poor, and not heavily populated, so the Moors did not make a vigilant effort to convert or control these Christians.10 However, the Christian states organized themselves into kingdoms and solidified their control in northern Spain by the mid-twelfth century before moving into Southern Spain during the fourteenth and fifteenth centuries. The progression of the Christian kingdoms' conquests can be seen in Figure 2. 11 At the height of the reconquest, there were seven individual Christian kingdoms within the peninsula: Asturias, Galicia, Aragon, Navarre, Leon, Castile, and Valencia. Each of these kingdoms had their own struggles trying to gain territory, power, and recognition. The Kingdom 10 Phillips and Phillips, A Concise History of Spain, 55. 11 "Reconquista+General.Jpg (1600×914)." Accessed February 19, 2020. http://4.bp.blogspot.com/- ofiGywz891k/TzynBPnsc7I/AAAAAAAAAok/ECNzH3rSp3E/s1600/Reconquista+General.jpg. Figure 2: Timeline of the Christian King's Reconquest of the Iberian Peninsula. Internet: public domain.11 7 of Navarre was largely under the control of the French to the north and did not have much to do with the conquering of other Spanish Christian kingdoms, let alone taking a stance on combating the Arab south. However, not only were the Christian kings working to overthrow the Islamic caliphate and reconquer Iberia from the Muslims, they were all vying for control amongst themselves. In the tenth century, Alfonso III expanded into the regions of Galicia and Leon slowly gaining more territory and strengthening his Christian kingdom to combat the Moors. The kingdoms of Castile and Leon unified in 1085 and then under the kingship of Alfonso VI, they conquered Toledo.12 Toledo is situated where the Moorish Al-Andalus and the Christian kingdoms of Castile and Leon border each other, so the conquering of Toledo was a push in the right direction for the Christian kings' ultimate goal of expelling the Moors from Spain. In the northeast, Alfonso I of Aragon began consolidating his power and conquered Zaragoza by 1134, and joined with Barcelona in 1137 to form the Kingdom of Aragon. By this point, the Muslim empire was facing many issues in trying to run their territories and were slowly losing their sphere of power in the south. King Fernando III of Castile was able to penetrate Al-Andalus and conquer the Andalusian cities of Cordoba and Seville in the mid-thirteenth century. So, when the two kingdoms of Aragon and Castile prevailed over their Christian counterparts, they were left with only the Emirate of Granada as their last steppingstone to banish Muslim rule from the peninsula. King Fernando II of Aragon and Queen Isabella of Castile married in 1469 and this consolidated the royal authority of Spain.13 In January of 1492, the city of Granada fell to the Spanish forces and this ended the 780 years of Muslim control in the Iberian Peninsula. This was the final act of La Reconquista and the beginning of the age of Los Reyes Católicos or 'The Catholic Kings.' King Ferdinand and Queen 12 Phillips and Phillips, 306. 13 Phillips and Phillips, 116. 8 Isabela ruled into the first few years of the sixteenth century, which is marked as the beginning of the Spanish Inquisition—a judicial institution that was used to combat heresy in Spain. Islam and Christianity under Christian Rule Islam first began to submit to Christian rule during the period when the Christian kingdoms were all building up their states and conquering each other in the eleventh century. When Toledo was captured in 1085, allowing the Muslims to stay was crucial to the economic stability and the intellectual advancement of Christian society.14 With the expulsion of the Moors came the expulsion of their religion and began the institution of Christianity, more specifically Catholicism. The immediate issue that the church saw after the reconquest of Spanish cities was the need to introduce their ecclesiastical structure, so they began to assign bishops to these major cities in addition to creating two new ecclesiastical provinces.15 This rapid organization and dispersion of the Catholic religion in previously Islamic territories was not good news for those Muslims still living in Spain after the reconquest. The Christians could not simply expel the Muslims because in some places they made up the majority of the population and were an integral part of the economy for the country.16 Muslims who continued to live under Christian ruler adopted the name mudéjares or 'mudejars' in English. This name is derived from the Arabic word mudajan meaning 'permitted to remain' with a colloquial implication of 'tamed or domesticated.'17 Ironically, the same way the minorities were treated under Islamic rule, to include Christians, was now how the Muslims were treated under Christian rule. The Mudejars would practice their religion, law, and customs in addition to being permitted to continue their 14 Watt, A History of Islamic Spain, 150. 15 O'Callaghan, A History of Medieval Spain, 488. 16 Watt, A History of Islamic Spain, 151. 17 Watt, 151. 9 craft so long as they paid a tax. It was not uncommon for these minority groups to distinguish themselves by dressing differently and even inhabiting different quarters of town. During the thirteenth and fourteenth centuries, a period known as the Mudejar age, it is evident that there is a culture common to both Christians and Muslims, and that coexistence, to the point of assimilation, was possible. However, it is important to note that the Christians, being the dominant power, were selective in what they chose to assimilate. The most evident piece demonstrating assimilation is the artistic productions, both architecturally and literarily. It was obvious that incorporating the Muslims into society was necessary and beneficial, but towards the end of the fifteenth century, economic disparages were becoming obvious and the Mudejars were the wealthier of the two groups. This jealousy and animosity led to a growing prejudice of Mudejars and once Ferdinand and Isabella unified the peninsula, they turned this prejudice into policy. The previous flirtation of religious tolerance was coming to an end, but due to the policy written for the surrender of Granada, many people of Islamic faith were briefly safe in 1492, so these religiously intolerant policies attacked other groups, namely the Jewish factions of the country. This period of brutal intolerance is known as the Inquisition, and it drastically influenced Spanish society for the years to follow, to include Miguel de Cervantes's Don Quixote of La Mancha. Part II: Survey of Muslim Architecture in Andalusia Moorish architecture is something that when one sees it, they know it. It is a mixture of oriental and occidental to create a recognizable and unique form of architecture. There are certain staple architectural features that help make this style so well-known and are also the features that other cultures adopt simply because of their beauty. Some of these features include 10 stone parapets with Islamic crenellations, horseshoe windows and doors, towers sometimes evoking a minaret, domes, arches, slender pillars, and many of these features were typically constructed with alternating colors of yellow and red brick and stone.18 The following figures demonstrate these architectural features. 18 Kalmar, "Moorish Style: Orientalism, the Jews, and Synagogue Architecture," 73. Figure 4 (above): The series of arches and horshoe shaped doors. Taken by Alexandra Parent in the Royal Alcazar in Seville, Spain. January 31, 2018. Figure 5 (below): The classic Islamic crennelations and attention to detail that characterizes all of Islamic architecture. This is also exemplatory of the domes that were utilized in Moorish architecture. Taken by Alexandra Parent at the Royal Alcazar in Seville, Spain. January 31, 2018. Figure 3: The slender pillars and open courtyards. Taken by Alexandra Parent at the Alhambra in Granada, Spain. February 23, 2018. Figure 6: The Torre del Oro or Tower of Gold located in Seville, Spain. Exemplifies the use of towers and minarets in Islamic architecture. Taken by Alexandra Parent in Seville, Spain. April 12, 2018. 11 19 These features are apparent throughout all the everyday buildings within the cities of Al- Andalus, but they also came together to make great, exceptional buildings. One in particular is the Great Mosque in Cordoba. This was built when the religion of Islam was only a century old, so it is renowned as one of the first mosques ever built. This mosque is truly grandeur in architectural style in addition to sheer size. In Islamic faith, it is forbidden to depict Allah, or any religious figure, so the traditional methods of using a painting to inspire religious awe was not possible, thus allowing for architecture to take its place. As seen in Figure 7, the rows of archways are seemingly never ending and absolutely uniform. 20 The architectural margin of the mosque (Fig 8 and Fig 10.D), which Cervantes metaphorizes with the annotation of Dulcinea written on the margin in Don Quixote, refers to the most important part of the mosque: the inscriptions. In the Islamic religion, as aforementioned, worshipping any idols or to depict Allah, Muhammad, or any other important religious figures 20 "The Mosque-Cathedral of Cordoba (Spain)." Accessed February 19, 2020. https://www.turismodecordoba.org/the-mosque-cathedral-of-cordoba-spain. Figure 7: The Great Mosque located in Cordoba, Spain. Known for the uniformity and neverending archways and pillars. From Internet: public domain.20 12 through paintings are prohibited. So, the role of the inscriptions becomes the most important and revered part of the mosque much like the depiction of Jesus on the cross is worshipped by Christians. This is because the inscriptions are the holy words of the Koran. The phrase most 21commonly inscribed in these architectural margins are 'only Allah is victorious.' The metaphor Cervantes makes between the architectural and literary margin is developed to a second degree with the handwriting in the margin of the manuscript being Arabic calligraphy. This can be compared to the inscriptions in the architectural margin of the mosques, which are also written in Arabic calligraphy. This type of writing is very distinct from Western modes of writing because the purpose of Arabic calligraphy is "no como un medio utilitario de 21 Fernando Aznar, La Alhambra y el Generalife de Granada. Monumentos, 12. Figure 10: Architecture of the Mosque21 (from left to right and top to bottom): A) ataurique B) interlacing decoration C) calligraphy in the margin of the wall with scripture "Only Allah is Victorious". Also shown in Fig 11. D) horseshoe arc E) muqarnas F) half horseshoe arcs G) arc with muqarnas H) column with crowned capital Figure 8 (above): The horsehoe shaped windows and use of alternating colors and very detailed crennelations. The Arabic calligraphy can be seen above the windows. Taken by Alexandra Parent at the Alhambra in Granada, Spain. February 23, 2018. Figure 9 (above): Fig 8 on a closer scale to better see the calligraphy 13 comunicación entre los hombres sino como un medio sagrado de comunicación entre Dios y los hombres," meaning, it is not like a utilitarian means of communication between humans, but rather a sacred means of communication between God and men.22 This type of calligraphy that Arabs place in the margins of their mosques obviously have religious value and is called caligrafía cúfica or 'Kufic calligraphy' as is shown in Figure 11. 23 The text written in Arabic calligraphy in the margin of the wall of the mosque is epigrafía. It is present in all mosques and throughout the royal palace known as La Alhambra in Granada. As Fernando Aznar explains, "El texto tiene gran importancia en la decoración. Frases que ensalzan a Alá, o que hace referencia a las bellezas del lugar donde se encuentra, ditando a veces a los constructores de cada zona, se reparten por todos los muros de la residencia real."24This quote says that text has great importance in the decoration of the buildings, and that the phrases that praise Allah, or that refers to the beauties of the place where Allah is located, are all throughout the royal palace. It amplifies the important role that language has in religious symbols. 22 "La Caligrafía Árabe." 23 "Arabic Inscription." Alamy. Accessed February 24, 2020. https://www.alamy.com/stock-photo-arabic-inscription- carved-in-a-palace-wall-of-the-alhambra-in-granada-17181753.html. 24 Fernando Aznar, La Alhambra y el Generalife de Granada. Monumentos, 12. Figure 11: An example of Kufic calligraphy. The style of the Arabic writing in this image is classically used in Islamic mosques to state the word of Allah from the Holy Koran. This is the architectural margin. From Internet: public domain.23 14 Moorish Architectural Influence Under Christian Rule As the Christians slowly began organizing themselves into kingdoms and conquering Moorish cities in Al-Andalus, two incredibly different cultures met each other. As previously stated, an assimilation of sorts was taking place by the Christians who were adopting Islamic practices and other elements of their culture. Architecture was one of these elements that Christian rulers not only preserved, but in some cases built from bottom up utilizing these inherently Moorish styles. Using the example of the Mosque of Cordoba, it is important to note that in the middle of this Islamic prayer hall, there is something unknown to Islam; a Catholic Cathedral (Fig. 12, 13, and 14). This addition was made in the sixteenth century after the Moors were abolished from Iberia. The rulers who erected this cathedral demolished the central columns in order to make room for the Christian edifices, however, Charles V recognized the gravity of this action and how it drastically changed the ambiance and historical significance of this architectural feat. This cultural vandalism by the Christians is symbolic of the enforcement and imposition of their religion onto a different group of people. This theme is also apparent in the literary works of the sixteenth and seventeenth centuries to include Don Quixote of La Mancha by Miguel de Cervantes. Figure 12: Located in the middle of the Great Mosque of Cordoba. Christian, gothic architecture meeting with Islamic architectural styles. Taken by Alexandra Parent. January 31, 2018. 15 An example of Mudejar work is the Cathedral of Seville, built after the demolition of a mosque, in order to increase the power of the Christian rulers. The architectural style of the building is very European and gothic with high vaulted ceilings and stained glass.25 As a statement piece for Christianity in former Islamic Spain, it is not expected for one to find traces of Moorish architectural influence, but there is. The Cathedral was built by Christian architects, so there was no lack of qualified Christian craftsmen, however there are qualities inherently Moorish that make its way into this grand architectural achievement. As depicted in Figure 15, the high altar in the Cathedral is adorned in so much detail that it mimics the Moorish tendency to not leave any blank space. The incessant ornamental decoration style that was a part of Islamic Spain bled into and permeated traditional Christian and European styles of architecture making its way into the very soul of Christian craftsmanship. Although the Christian Spanish rulers 25 BBC Worldwide Learning, The Moorish South: Art in Muslim and Christian Spain from 711-1492. Figure 13 (right): Christian altar located in the middle of the Great Mosque of Cordoba in Spain. Taken by Alexandra Parent. January 31, 2018. Figure 14 (left): Example of Christianity inserting itself into Muslim architecture. Taken by Alexandra Parent. January 31, 2018. 16 erected this cathedral as a statement to assert their religious dominance, the Moorish aesthetic had already made its way into the minds of the architects of that era. In addition to this, the minaret attached to the Cathedral of Seville, La Giralda (Figure 16), is evidence of this as well. The construction of this minaret concluded in 1568 and is the twin tower to the city of Marrakech. Having begun construction in 1184, La Giralda is host to the visible mixing of Moorish and Christian culture. Through the stonework, inscriptions, and different styles used, La Giralda is evidence of this assimilation of cultural and architectural practices. 26 Perhaps the most notable architectural feat in regard to Moorish influence on Christianity is seen in the Real Alcázar, or Royal Alcazar. At first glance, it is a very distinct Moorish-looking building in terms of architecture; it contains the classic Moorish archways, courtyards, crenellations and pillars (Fig 17 and 18), so it would be reasonable to conclude that it was 26 "Cathedral of Seville. Aerial View." Accessed February 24, 2020. https://seebybike.com/blog/must-see-cathedral-and- alcazar-of-seville/cathedral-of-seville-aerial-view/. Figure 15 (right): The altar located inside the Cathedral of Seville. Known for it's incredulous detail and extravagant style that is suspected to be a result of lingering Moorish influences. Taken by Alexandra Parent. January 31, 2018. Figure 16 (left): An aerial view of the Cathedral of Seville. It includes many influences of Morrish architecture to include the large tower known as La Giralda, the minarets all over the building, and the many domes that make up the cathedral. From Internet: public domain.26 17 constructed under Islamic rule. However, Christian king Peter of Castile, also known as Peter the Cruel, commissioned the Alcazar as his royal palace in the fourteenth century. He made the Alcazar identical to the architectural stylings of the Spanish Middle Ages. So, the question arises as to why a Christian ruler would deliberately choose Islamic decoration? The answer is that it comes down to power. By appropriating the Islamic art and traditional expressions, the Christian ruler projects a sort of authority over the minority subjects.27 The Moorish expressions of wealth and power are understood differently than traditional Europeans, so by creating something that the Muslim population would recognize as powerful, Peter the Cruel wielded a sort of power over the Mudejars. 27 Fernández, "Second Flowering: Art of the Mudejars." Figure 17 (left): The courtyard of the Royal Alcazar. Despite being built by a Christian king, it has many, if not completely full of, influences from Islamic architecture. Note, the pillars, the archways, the courtyard, the crennelations. Taken by Alexandra Parent. January 31, 2018. Figure 18 (right): The Royal Alcazar in Seville, Spain. This wall has both Christian and Islamic influences. Note the differences between the lower floor and the second floor of the archways. The bottom is much more functional and plainer, like traditional Christian architecture whereas the top portions are much more detailed and colorful such as depicted by Islamic architecture. Taken by Alexandra Parent. January 31, 2018. 18 Part III: The Literary Margin Treated in the Episode of the Lost Manuscript in Volume I: Chapters Eight and Nine of Cervantes's Don Quixote When reading Don Quixote, the reader is frequently taken off the main narrative path involving the adventures of the main characters, the knight and his squire Sancho Panza, and led down secondary narratives involving encounters with characters who interrupt the main narration with tales of their own stories of love, captivity, and triumph. The complexity of the narrative shows the novel to be an amalgam of many different short novels, much like the way of the river Amazon, which is fed by many smaller rivers, at the heart of which is Cervantes's parody of books of chivalry. Nevertheless, the one unchanging constant is the way the novel opens a window onto the life and times of the man who wrote it. Cervantes's novel reflects his lived experience rooted in multicultural society whose heterogeneity was the source of Spain's economic and agricultural well-being. Cervantes saw the well-being of his country destroyed by the Hapsburg dynasty's religious intolerance and persecution of minorities who did not convert from their Jewish or Muslim faith. Cervantes himself was of Jewish ancestry. His father was a surgeon, a vocation known to be practiced by Jews. Cryptic references to his Jewish ancestry appear in the portada, or cover page of this novel. For example, the phrase from the book of Job—after darkness light is hoped for—and references to their inability to worship on the Sabbath appear in the first chapter of the novel; a day when the Jewish population must be in duelos and quebrantos, or 'pain and suffering'. While a student, Cervantes was arrested and ordered to have his right hand cut off for allegedly shooting a man who had insulted his sisters. Cervantes escaped punishment by fleeing to Italy from where he joined the Holy League (an alliance among the Vatican, France, and Spain) in the Battle of Lepanto, a major battle against the Turks in the waters of the 19 Mediterranean, during which Cervantes lost the use of his left hand. After his distinguished military service in this major victory against the Turks, Cervantes was taken captive and held prisoner for five years in Algeria. His profound understanding of the Islamic world of the Maghreb, as the northern region of Africa is known, is reflected throughout Don Quixote. Upon return to Spain, he obtained work as a tax collector tasked with gathering funds throughout Andalusia for the construction of the Spanish Armada. His detailed knowledge of the geography and customs of Southern Spain is reflected throughout the novel as well. Cervantes's experiences from his military expedition against the Turks, his years in captivity in northern Africa, his travels through Andalusia, and his Jewish ancestry can be added as another factor that forged the broad multicultural perspectivism formed in his novel. As a student, Cervantes was taught by Lope de Hoyos, a known follower of the Dutch humanist philosopher Erasmus of Rotterdam. Erasmus criticized the empty ritual of the Catholic Church as well as its intolerance for Christians, especially followers of Martin Luther, who sought an unmediated religious relationship with God; one that did not require mediation by a Catholic priest. The teachings of Erasmus, an intellect who denounced the hypocrisy of the Catholic Church and its persecution of minorities and different versions of Christianity, are embraced by Cervantes and find expression in a covert manner in Don Quixote (II: 22-23).28 The episode of the lost manuscript (Volume I:8-9) reflects the perspective of multiculturalism and diversity Cervantes gained from the life experiences outlined above. Chapter eight is first and foremost about Don Quixotes's iconic battle with the windmills, the most well-known episode of the novel. Don Quixote's illusion leads him to believe that the windmills were originally giants that have been transformed into windmills by his enemy, the 28 Judith Stallings-Ward, "Tiny (Erasmian) Dagger or Large Poniard? Metonymy vs. Metaphor in the Cave of Montesinos Episode in Don Quixote." 20 wizard Freston, to cheat Don Quixote from a victory in battle against them. The deception of the knight conveys Cervantes's use of humorous parody to denounce the books of chivalry whose fantasy version of reality has brainwashed Don Quixote. A subsequent adventure in this chapter reveals Don Quixote has another lapse of reason. He believes that a Basque woman travelling to Seville, preceded by two Benedictine friars who are not in her party, and surrounded by her own men on horseback, is a princess being kidnapped. Upon observing once again his master's mind in the grip of delusion, Don Quixote's squire Sancho Panza replies, "This will be worse than the windmills."29 This foreshadows the battle that Don Quixote will ultimately have with the Basque. At the end of Chapter eight, we are left with both men having their swords unsheathed and raised at each other, but then the narration of the story abruptly stops. The narrator, a literary form of Cervantes inserted into the story by the real historical Cervantes, begins to speak directly to the reader as if in an informal conversation with them to convey that the end of the scene and the rest of the history are missing.30 This narrative style continues into Part II, chapter nine when the narrator begins a search for the missing manuscript. In this chapter we are brought to Toledo and the narrator brings the reader through the Alcaná market. The narrator Cervantes tells the story of his journey to find the manuscript in the market and how he comes across a young boy trying to sell him some notebooks, old torn papers, and other small commodities. Cervantes is inclined to pick up a certain book that the boy has and realizes the script on the front is in Arabic. Since he could not read Arabic, he finds a Morisco aljamiado, so called for their ability to speak both Arabic and Spanish, who can help translate the manuscript. It was not difficult to find this person and soon Cervantes flipped to the middle of the book and asked the Morisco to translate. Cervantes points out the availability of translators of 29 Cervantes, Don Quixote, 62. 30 Cervantes, 65. 21 all classic languages in the market, thus underscoring the advantage of multicultural spaces such as the markets of Spain. As the translator--the Morisco aljamiado--began to read the page, he laughed at something written in the margin: it stated, "'This Dulcinea of Toboso, referred to so often in this history, they say had the best hand for salting pork of any woman in La Mancha.'"31 The narrator immediately knew that this was the missing manuscript he was looking for, so he had the Morisco read even more. It is then that the reader learns the novel was originally written in Arabic by the Arab historian Cide Hamete Benengeli. Narrator Cervantes commissions the Morisco to translate the entire novel, paying him in "two arrobas of raisins, and two fanegas of wheat," so that the story of Don Quixote and Sancho Panza can be continued.32 This process of translation of the original manuscript from Arabic to Spanish is now the source of the narrator Cervantes's history of Don Quixote, and it is a collaboration between the literary Christian "Cervantes" and the original Arabic author Cide Hamete Benengeli, delivered through the translator. The reader is now being told the story through someone else's eyes and mind. The novel descends into a rabbit hole of authorship in which, ironically, the new lens is a Morisco translator. This metaphor demonstrates that true Spanish history is written as a compilation between Christianity and Islam, not one or the other, thus demonstrating historical Cervantes's disdain and disapproval of the expulsion of the Moors. Rather, Cervantes displays the importance and necessity of diversity and multiculturalism. The true author, historical Cervantes, also establishes a metaphor between the literary margin, in which the literary Cervantes discovered the novel was indeed Don Quixote, and the architectural margins of the mosque. Cervantes does this in a very clever and implicit manner, 31 Cervantes, 67. 32 Cervantes, 68. 22 otherwise he would be severely censored. Through this implied metaphor of architectural and literary margins, Cervantes is able to write a novel that has commentary to covertly express his condemnation of the Moors and announce his glorification of multiculturalism. The focus of attention placed on the margin of the manuscript wherein Arabic commentary is written calls to mind the architectural margin of the mezquita, or 'mosque', in which the Arabic calligraphy is written. The comparison between the textual margin of Cervantes's manuscript and architectural margin of the walls of the mosque would be easy for the readers of Cervantes's day to recognize given the prevalence of Muslim architecture throughout Spain, as my survey in the first part of this essay shows. Furthermore, the handwriting in Arabic by the Arab historian easily calls to mind the calligraphy used for citations from the Koran. The Arabic commentary—associated with the authoritative word of the Koran placed in the margin of the walls of the mosque—second guesses the religious purity of Dulcinea, the object of courtly worship by the Christian knight. When the translator points out the Arab historian's commentary in the margin of the manuscript, that 'the Lady Dulcinea has the best hand at salting pork,' he taints her purity by placing her in contact with a food source that is considered polluted for Muslims. The comment casts Dulcinea in tainted light. The Arab historian's questioning of religious purity occurs in tandem with the questioning of the authority or authorship of the history of Don Quixote. The literary Cervantes is a Christian writer, but he is not the true author of the original manuscript; the Arab historian Cide Hamete claims true authorship; and Dulcinea is not the pillar of religious purity she is perceived to be. The play with the double meaning of the margin (textual vs architectural) occurs with the play of spatial perspective between margin vs center. The reader sees through Cervantes's use of the metaphor as a multicultural perspective that questions the absolute status of Christian 23 authority and Christian purity. The play with meaning and perspective in Cervantes's treatment of the margin in chapters eight and nine may be taken to one final and third level of development. The margin, shown to be central in connection with the ruptured or severed manuscript, is a covert expression for Cervantes's esteem for the contributions to Spanish society by the Muslim population of his country and his condemnation for their expulsion by governmental degree from Spain. In the eyes of Cervantes, this broke of the backbone of Spain's culture and economy since the Arab population made up an incredibly large portion of the Iberian Peninsula. Cervantes accomplishes this by, not only changing chapters, but beginning a whole new section of the novel. Part I concludes with chapter eight and the pending battle between Don Quixote and the Basque, then Part II begins with the narrator Cervantes informing the reader of his journey to find the rest of the novel. Being wary of the censorship that plagued others during the Inquisition, Cervantes chose this metaphorical approach to convey his true sentiments about the situation of Spain at this moment in history. This rupture in Don Quixote's history is reflective of the moment in Spain's history where law has been decreed to banish something so inherent to the nation itself: the Moorish people. By placing these episodes side by side, Cervantes invites the reader to compare the delusion of the Hapsburg imperial vision and its expulsion of the Moors with the episode of the windmills. The blindness of Spain's government seems even more laughable than Don Quixote's own misguided attack on the windmills. Cervantes's play with the margin allows him to express his views on multiculturalism in an indirect manner that allowed him to escape censorship by the Inquisition. The Inquisition was not savvy enough to realize that this profound division between Part I and II is symbolic of the division of tolerant Spain into an intolerant Spain. After Cervantes 24 died, the Inquisition did censor and expurgate a passage that was considered too directly stated. In chapter thirteen, Don Quixote is once again declaring his servitude and attesting to the beauty of his beloved Dulcinea of Toboso. In his description to Vivaldo, he uses a Petrarchan metaphor, a very classical and renaissance style of poetry, to describe Dulcinea. Don Quixote states (Volume I:13): "Her tresses are gold, her forehead Elysian fields, her eyebrows the arches of heaven, her eyes suns, her cheeks roses, her lips coral, her teeth pearls, her necklace alabaster, her bosom marble, her hands ivory, her skin white as snow, and the parts that modesty hides from human eyes are such, or so I believed and understand, that the most discerning consideration can only praise them but not compare them."33 While eloquently put, Cervantes is nonetheless making references to the private areas of Dulcinea's body and thus was censored by the Catholic Church in 1624 after his death; they dared not censor him before since his novel made him so beloved by the people. Cervantes was too clever to have to follow the rules. His questioning of authority was apparent from the very opening words of the novel when he writes, "[s]omewhere in La Mancha, in a place whose name I do not care to remember…"34 Cervantes conveys how exact places and names are all arbitrary and are not relevant to the novel. This echoes Cervantes own questioning of authority and Spain's religious Inquisition going on that persecuted the Moors and other minorities alike. 33 Cervantes, Don Quixote, 91. 34 Cervantes, 19. 25 Conclusion The religious tolerance and interdependence between minorities of Al-Andalus, which are reflected through the architecture of Andalusia and also underscored in Cervantes's Don Quixote through the metaphorical treatment of the literary margin in the episode of the lost manuscript, seems evermore elusive today. In light of the divisiveness and racism rampant in our society that mars efforts toward multiculturalism and diversity, such as those undertaken at universities like Norwich, tolerance seems like the impossible dream that is the object of the quest of the chivalrous knight Don Quixote. 26 Bibliography Arnold, Thomas Walker. The Preaching of Islam; A History of the Propagation of the Muslim Faith. New York: C. Scribner's sons, 1913. http://archive.org/details/preachingofisla00arno. Aznar, Fernando. La Alhambra y el Generalife de Granada. Monumentos Declared of World Interest by Unescco. Mariarsa:1985. BBC Worldwide Learning. The Moorish South: Art in Muslim and Christian Spain from 711- 1492. Documentary Film. The Art of Spain: From the Moors to Modernism, 2009. https://fod.infobase.com/p_ViewVideo.aspx?xtid=39408. Cervantes, Miguel. Don Quixote. Translated by Edith Grossman. 5 edition. New York: Harper Collins, 2003. Fernández, Luis. La Historia de España en 100 preguntas. Madrid, Spain: Ediciones Nowtilus, 2019. https://ebookcentral.proquest.com/lib/norwich/reader.action?docID=5703133&ppg=1. Fernández, María Luisa. "Second Flowering: Art of the Mudejars." Saudi Aramco World, The Legacy of Al-Andalus, 44, no. 1 (February 1993): 36–41. Harsolia, Khadija Mohiuddin. "Captivity, Confinement and Resistance in Mudejar and Morisco Literature." University of California, Riverside, 2016. WorldCat.org. https://search.proquest.com/docview/1849025713?accountid=14521. Kalmar, Ivan Davidson. "Moorish Style: Orientalism, the Jews, and Synagogue Architecture." Jewish Social Studies 7, no. 3 (2001): 68–100. "La Caligrafía Árabe." Accessed February 21, 2020. http://www.arabespanol.org/cultura/caligrafia.htm. Maíz Chacón, Jorge. Breve historia de los reinos ibéricos. 1a. edición. Quintaesencia ; 6. Barcelona: Ariel, 2013. http://catdir.loc.gov/catdir/enhancements/fy1313/2013369841- b.html. Menocal, Maria Rosa. The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain. Reprint edition. Boston: Back Bay Books, 2003. O'Callaghan, Joseph. A History of Medieval Spain. 1st ed. Ithaca, New York: Cornell University Press, 1975. https://ebookcentral.proquest.com/lib/norwich/detail.action?docID=3138541. 27 Phillips, William D., and Carla Rahn Phillips. A Concise History of Spain. Cambridge Concise Histories. Cambridge: Cambridge University Press, 2010. https://library.norwich.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true &db=e000xna&AN=490553&scope=site. Raquejo, Tonia. "The 'Arab Cathedrals': Moorish Architecture as Seen by British Travellers." The Burlington Magazine 128, no. 1001 (1986): 555–63. Sheren, Ila Nicole. "Transcultured Architecture: Mudéjar's Epic Journey Reinterpreted." Contemporaneity: Historical Presence in Visual Culture 1 (June 1, 2011): 137–51. https://doi.org/10.5195/contemp.2011.5. Stallings-Ward, Judith. "Tiny (Erasmian) Dagger or Large Poniard? Metonymy vs. Metaphor in the Cave of Montesinos Episode in Don Quixote." Comparative Literature Studies. 43.4 (2006) special issue: Don Quixote and 400 Years of World Literature. 441-65. Stallings-Ward, Judith. Gerardo Diego´s Creation Myth of Music: Fábula de Equis y Zeda. London: Routledge, 2020. Urquízar-Herrera, Antonio. Admiration and Awe: Morisco Buildings and Identity Negotiations in Early Modern Spanish Historiography. 1 online resource (289 pages) vols. Oxford: OUP Oxford, 2017. http://public.ebookcentral.proquest.com/choice/publicfullrecord.aspx?p=4850548. Watt, W. Montgomery. A History of Islamic Spain. Islamic Surveys; 4. Edinburgh: Edinburgh University Press, 1977.

Timothy Mitchell on
Infra-Theory, the State Effect, and the Technopolitics of Oil










This is the first in a series of Talks dedicated to the technopolitics of International Relations, linked to the forthcoming double volume 'The Global Politics of Science and Technology' edited by Maximilian Mayer, Mariana Carpes, and Ruth Knoblich 







The unrest in the Arab
world put the region firmly in the spotlights of IR. Where many scholars focus
on the conflicts in relation to democratization as a local or regional dynamic,
political events there do not stand in isolation from broader international
relations or other—for instance economic—concerns. Among the scholars who has
insisted on such broader linkages and associations that co-constitute political
dynamics in the region, Timothy Mitchell stands out. The work of Mitchell has
largely focused on highly specific aspects of politics and development in Egypt
and the broader Middle East, such as the relations between the building of the
Aswan Dam and redistribution of expertise, and the way in which the differences
between coal and oil condition democratic politics. His consistently nuanced
and enticing analyses have gained him a wide readership, and Mitchell's
analyses powerfully resonate across qualitative politically oriented social
sciences.  In this Talk, Timothy Mitchell discusses, amongst others, the birth of 'the
economy' as a powerful modern political phenomenon, how we can understand the
state as an effect rather than an actor, and the importance of taking
technicalities seriously to understand the politics of oil.







Print version of this Talk (pdf)



What is, according to you,
the biggest challenge / principal debate in current globally oriented studies?
What is your position or answer to this challenge / in this debate?



I'm not myself interested in, or good at, big debates,
the kinds of debates that define and drive forward an academic field. The
reason for that is partly that once a topic has become a debate, it has tended
to have sort of hardened into a field, in which there are two or three
positions, and as a scholar you have to take one of those positions. In the
days when I was first trained in Political Science and studied International
Relations, that was so much my sense of the field and indeed of the whole
discipline of political science. This is part of one's initially training in
any field: it is laid out as a
serious debate. I found this something I just could not deal with; I did not
find it intellectually interesting which I think sort of stayed with me all the
way through to where I am now. So although big debates are important for a
certain defining and sustaining of academic fields and training new generations
of students, it is not the kind of way in which I myself have tended to work. I
have tended to work by moving away from what the big debates have been in a
particular moment. My academic interests always started when I found something
curious that interests me and that I try to begin to see in a different way.



However, I suppose with my most recent book Carbon Democracy (2011), in a sense there was a big debate going on, which was the debate about the resource
curse and oil democracy. That was an old debate going back to the 70's, but had
been reinvigorated by the Iraq war in 2003. But that to me is an example of the
problem with big debates, because the terms in which that debate was argued
back and forth—and is still argued—did not seem to make sense as a way to
understand the role of energy in 20th century democratic politics.
Was oil good for democracy or bad for democracy? The existing debate began with
those as two different things—as a dependent or independent variable—so you
would already determine things in advance that I would have wanted to open up.
In general I'm not a good person for figuring out what the big debates are.



But I think, moving from International Relations as a
field to 'globally oriented studies', to
use your phrase, one of the biggest
challenges—just on an academic level, leaving aside challenges that we face as
a global community—is to learn to develop ways of seeing even what seem like
the most global and most international issues, as things that are very local.
Part of the problem with fields such as 'global studies', the term
'globalization', and other terms of that sort, is that they tend to define
their objects of study in opposition to the local, in opposition to even
national-level modes of analysis. By consequence, they assume that the actors
or the forces that they're going to study must themselves be in some sense
global, because that is the premise of the field. So whether it is nation
states acting as world powers; whether it is capitalism understood as a global
system—they have to exist on this plane of the global, on some sort of
universal level, to be topics of IR and global studies. And yet, on close
inspection, most of the concerns or actors central to those modes of inquiry
tend to operate on quite local levels; they tend to be made up of very small
agents, very particular arrangements that somehow have managed to put
themselves together in ways that allow them take on this appearance and
sometimes this effectiveness of things that are global. I'm very interested in
taking things apart that are local, on a particular level, to understand what
it is that enables such small things, such local and particular agents, to act
in a way that creates the appearance of the global or the international world.



Now this relates back to the second part of your
question, about substantive concerns that we face as a global community. When I
was writing Carbon Democracy there
was all this attention on the problem of 'creating a more democratic Middle
East', as it was understood at the time of the Iraq war. It struck me that when
debating this problem—of oil and democracy, of energy and democracy—we saw it
as somehow specific to these countries and to the part of the world where many
countries were very large-scale energy producers. We were not thinking about
the fact that we are all in a sense caught up in this problem that I call
carbon democracy, and that there are issues—whether it is in terms of the
increasing difficulty of extracting energy from the earth, or the consequences
of having extracted the carbon and put it up in the atmosphere—that we, as
democracies, are very, very challenged by. Those issues—and I think in
particular the concerns around climate change—when you look at them from the
perspective of U.S. politics, and the inability of the U.S. even to take the
relatively minor steps that other industrialized democracies have taken: this
inaction suggests a larger problem of oil and democracy that needs explaining
and understanding and working on and organizing about. I also think there is a
whole range of contemporary issues related to energy production and consumption
that revolve around the building of more egalitarian and more socially just
worlds. And, again, those issues present themselves very powerfully as concerns
in American politics, but are experienced in other ways in other parts of the
world. I would not single out any one of them as more urgent or important than
another, and I do think we still have a long struggle ahead of us here. 





How did
you arrive at where you currently are in your approach to issues?



Well,
I had a strange training as a scholar because I kept shifting fields. I
actually began as a student of law and then moved into history while I was
still an undergraduate, but then became interested in political theory; decided
that I liked it better than political science. But by the time I arrived in
political science to study for a PhD, I had become interested in politics of
the Middle East. This was partly from just travelling there when I was a
student growing up in England, but I also suppose in some ways the events of
the seventies had really drawn attention to the region. So the first important
thing that shaped me was this constant shifting of fields and disciplines,
which was not to me a problem—it was rather that there was a kind of
intellectual curiosity that drove me from academic field to field. And so if
there was one thing that helped me arrive at where I am, it was this constant
moving outside of the boundaries of one discipline and trespassing on the next
one—trying to do it for long enough that they started to accept me as someone
who they could debate with. And I think all along that has been important to
the kind of scholarship I do; yet therefore I would say where I currently am in
my thinking about my field is difficult in itself to define. But I think it is
probably defined by the sense that there are many, many fields—and it is moving
across them and trying to do justice to the scholarship in them, but at the
same time trying to connect insights from one field with what one can do in
another field. I have always tried to draw things together in that sense, a
sense that one can call an interdisciplinary or post-disciplinary sensitivity.



I
think the other part of what has shaped me intellectually was that, in ways I
explained before, I was always drawn into the local and the particular and the
specific and I was never very good at thinking at that certain level of
large-scale grand theory. So having found myself in the field of Middle Eastern
politics in a PhD-program, and being told that it involves studying Arabic which
I was very glad to do, I then went off to spend summers in the Arab world, and
later over more extended periods of time for field research. But to me, Egypt
and other places I've worked—but principally Egypt—became not just a field
site, but a place where I have now been going for more than 30 years and where
I have developed very close ties and intellectual relationships, friendships,
that I think have constantly shaped and reshaped my thinking. And even when I
am reading about things that are not specifically related to Egypt—the work I
do on the history of economics, or the work I have done on oil politics that
are not directly connected with my research on Egypt—I am often thinking in
relation to places and people and communities there that have profoundly shaped
me as a scholar. 



So
traveling across different contexts I'd say I have not developed a kind of set
of theoretical lenses I take with me. Rather, I would say I have developed a way of seeing—I would not
necessarily call it 'meta', I see it as much more as sort of 'infra': much more
mundane and everyday. While I have this sort of intellectual history of moving
across disciplines and social sciences in an academic way, there is another
sort of moving across fields, another sensibility, and that sensibility
provides me with a sense of rootedness or grounding. And that is a more
traditional way of moving across fields, because whether when one is writing
about contemporary politics or more historically about politics, one is dealing
constantly with areas of technical concern of one sort or another, with
specialist knowledge. Engaging with that expert knowledge has always provided
both a political grounding in specific concerns and with a kind of concern with
local, real-world, struggles on the ground. So that might have been things like
the transformation of irrigation in nineteenth-century Egypt, or the remaking
of the system of law; or it might be the history of malaria epidemics in the
twentieth century, or the relationship between those epidemics and
transformations taking place in the crops that were grown; or, more
recently—and more obviously—of oil and the history of energy, and the way
different forms of energy are brought out of the ground. And I should mention
beside those areas of technical expertise already listed, economics as well: a
discipline I was never trained in, but that I realized I had to understand if I
was to make sense of contemporary Egyptian politics—just as much as I had to
understand agricultural hydraulics or something of the petroleum geology as a
form of technical expertise that is shaping the common world.



In
sum, what keeps me grounded is the idea that to really make sense of the
politics of any of those fields, one has got to do one's best to sort of enter
and explore the more technical level—with the closest attention that one can
muster to the technical and the material dimensions of what is involved—whether
it is in agricultural irrigation, building dams or combating disease. And
entering this level of issues does not only mean interviewing experts but
arriving at the level of understanding the disease, the parasite, the modes of
its movement, the hydraulics of the river, the properties of different kinds of
oil... So as you can see it is not really 'meta', it really is 'infra' in the
anthropological way of staying close to the ground, staying close to processes
and things and materials.





What
would a student need to become a specialist in IR or understand the world in a
global way?



A
couple of things. I think one is precisely the thing I just mentioned in answer
to your last question: that is, the kind of interest in going inside technical
processes, learning about material objects, not being afraid of taking up an
investigation of something that is a body of knowledge totally outside one's
area of training and expertise. So, if I was advising someone or looking for a
student, I would not say there is a particular skill or expertise, but rather a
willingness to really get one's hands dirty with the messy technical details of
an area—and that can be an area of specialist knowledge such as economics, but
also technical and physical processes of, for instance, mineral extraction. I
think to me this is—for the kind of work I am interested in doing—enormously
important.



The
other thing that I would stress in the area of globally-oriented studies, is
that one could think of two ways of approaching a field of study. One is to
move around the world and gather together information, often with a notion of
improving things, such as development work, human rights work, international
security work. This entails gathering from one's own research and from other
experts in the field, with a certain notion of best practices and the state of
field, and of what works, and therefore what can then be moved from one place
to another as a form of expert knowledge. Some people really want that mobile
knowledge, which I suppose is often associated with the ability to generalize
from a particular case and to establish more universal principles about
whatever the topic is. And in this case one's own expertise becomes the
carrying or transmission of that expert knowledge. One saw a lot of that around
the whole issue of democratization that I mentioned before in the Middle East,
around the Iraq war when experts were brought in. They had done democracy
elsewhere in the world and then they turned up to do it in Iraq, and again
following the Arab Spring.



Against
that, to me, there is another mode of learning, which is not to learn about what is happening but to learn from. So to give the example, if there
is an uprising and a struggle for democracy going on in the streets of Cairo,
one could try and learn about that and then make it fit one's models and
classify it within a broader range of series of democratizations across the
world, or one could try and learn from it, and say 'how do we rethink what the
possibilities of democracy might be on the basis of what is happening?' To me
those are two distinct modes of work. They are not completely mutually
exclusive, but I think people are more disposed towards one or the other. I
have never been disposed, or good at, the first kind and do like the second, so
I would mention that as the second skill or attitude that is useful for doing
this sort of work.





In which discipline or field would you situate
yourself, or would we have to invent a discipline to match your work?



I
like disciplines, but I do not always feel that I entirely belong to any of
them. That said, I read with enormous profit the works of historians, political
theorist, anthropologists, of people in the field of science and technology
studies, geographers, political economists and scholars in environmental
studies. There are so many different disciplines that are well organized and
have their practitioners from which there is a lot to learn! But conversely, I
also think, in ways I have described already, there is something to be learnt
for some people from working in a much more deliberately post-disciplinary
fashion. The Middle East, South Asian and African Studies department to which I
have been attached here in Columbia for about five years, represents a
deliberate attempt by myself and my colleagues to produce some kind of
post-disciplinary space. Not in order to do away with the disciplines, but to
have another place for doing theoretical work, one that is able to take
advantage of not being bound by disciplinary fields, as even broad
disciplines—say history—tend to restrict you with a kind of positive liberty of
creating a place where you can do anything you want—as long as you do it in an
archive. I quite deliberately situate myself outside of any one discipline,
while continuing to learn from and trespass into the fields of many individual
disciplines. They range from all of those and others, because I am here among a
community of people who are also philologists; people interested in Arabic
literature and the history of Islamic science; and all kinds of fields, which I
also find fascinating. The first article I ever published was in the field of
Arabic grammar! So I have interests that fit in a very sort of
trans-disciplinary, post-disciplinary environment and I thrive on that.



Yet
doing this kind of post-disciplinary work is in a practical sense actually
absolutely impossible. If only for the simple fact that if it is already hardly
possible to keep up with 'the literature' if one is firmly situated within one
field, then one can never keep up with important developments in all the
disciplines one is interested in. There are some people that manage to do this
and do it justice. My information about contemporary debates in every
imaginable field is so limited; I do not manage to do justice to any field. In
the particular piece of research I might be engaged in, I try to get quickly up
to pace on what's going on, and I often come back again and again to similar
areas of research. I am currently interested in questions around the early
history of international development in the 1940's and 1950's, and that is
something I have worked on before, but I have come back to it and I found that
the World Bank archives are now open and there is a whole new set of
literatures. I had not been keeping up with all of that work. It is hard and
that is why I am very bad at answering emails and doing many of the other
everyday things that one is ought to do; because it always seems to me, in the
evening at the computer when one ought to be catching up with emails, there is
something you have come across in an article or footnotes and before you know
it you are miles away and it has got nothing to do with what you were working
on at the moment, but it really connects with a set of issues you have been
interested in and has taken you off into contemporary work going on in law or
the history of architecture… The internet has made that possible in a
completely new way and some of these post-disciplinary research interests are
actually a reflection of where we are with the internet and with the
accessibility of scholarship in any field only just a few clicks away. Which on
the one hand is fascinating, but mostly it is just a complete curse. It is the
enemy of writing dissertations and finishing books and articles and everything
else!





What role does expertise, which is kind of a central
term in underpinning much of the diverse work or topics you do, play in the
historical unfolding of modern government?



That
is a big question, so let me suggest only a couple of thoughts here. One is
that modern government has unfolded—especially if one thinks of government itself
as a wider process than just a state—through the development of new forms of
expertise, which among other things define problems and issues upon which
government can operate. This can concern many things, whether it is problems of
public health in the 19th or 20th century; or problems of
economic development in the 20th century; or problems of energy,
climate change and the environment today. Again and again government itself
operates—as Foucault has taught us—simultaneously as fields of knowledge and fields
of power. And the objects brought into being in this way—defined in important
ways through the development of expert knowledge—become in themselves modes
through which political power operates. Thanks to Foucault and many others,
that is a way of thinking or field of research that has been widely developed,
even though there are vast amounts of work still to do.



But
I think there is another relationship between modes of government and
expertise, and this goes back to things I have been thinking about ever since I
wrote an article about the theory of the state (The Limits of the State, pdf here) that was published in American
Political Science Review a long time ago (1991). The point I made then, is that
it is interesting to observe how one of the central aspects of modern modes of
power is the way that the distinction between what is the state and what is not
the state; between what is public and what is private, is constantly elaborated
and redefined. So politics itself is happening not so much by some agency
called 'state' or 'government' imposing its will on some other preformed
object—the social, the population, the people—but rather that it concerns a
series of techniques that create what I have called the effect of a state: the very distinction between what appears as a
sort of structure or apparatus of power, and the objects on which that power
works.



More
recently one of the ways I have thought about this, is in terms of the history
of the idea of the economy. Most people think of 'the economy' either as
something that has always existed (and people may or may not have realized its
existence) or as something that came into being with the rise of political
economy and commercial society in the European 18th and 19th
century. One of the things I discovered when I was doing research on the
history of development, is that no economist talked routinely about an object
called 'the economy' before the 1940's! I think that is a good example of the
history of a mode of expertise that exists not within the operations of an
apparatus of government but precisely outside of government.



If
you look in detail at how the term 'the economy' was first regularly used, you
find that it was in the context of governing the U.S. in the 1940's immediately
after the Second World War. In the aftermath of the war there was enormous
political pressure for quite a radical restructuring of American society: there
were waves of strikes, demands for worker control of industries, or at least a
share of management. And of course in Europe, similar demands led to new forms
of economy altogether, in the building of postwar Germany and in the forms of
democratic socialism that were experimented with in various parts of Western
Europe. As we know, the U.S. did not follow that path. And I think part of the
way in which it was steered away from that path, was by constructing the
economy as the central object of government, coupled with precisely this
American cultural fear of things where government did not belong. So this was
radically opposed to how the Europeans related government to economy: European
governments had become involved in all kinds of ways, deciding how the relation
between management and labor should operate in thinking about prices and wages;
instituting forms of national health insurance and health care; and the whole
state management of health care itself... Now this was threatening to emerge in
the U.S., and was emerging in many ways in the wartime with state control of
prices and production. In order to prevent the U.S. from following the European
path after the war, this object outside of
government with its own experts was
created: the economy. And the economists were precisely people who are not in government, but who knew the laws and
regularities of economic life and could explain them to people. It is
interesting to think about expertise both as something that develops within the
state, but also as something that happens as a creation of objects that
precisely represent what is not the
state, or the sphere of government.





Your most recent book Carbon Democracy (2011) focuses on the political structures
afforded, or engendered, by modes of extraction of minerals and investigates
how oil was constitutes a dominant source of energy on which we depend.
Can you give an example of how that works?



Let
me take an example from the book even though I might have to give it in very a
simplified form in order to make it work. I was interested in what appeared to
be the way in which the rise of coal—the dominant source of energy in the 19th
century and in the emergence of modern industrialized states—seemed to be very
strongly associated with the emergence of mass democracy, whereas the rise of
oil in the 20th century seemed to have if anything the opposite set
of consequences for states that were highly dependent on the production of oil.
I wanted to examine these relations between forms of energy and democratic
politics in a way that was not simply some kind of technical- or energy
determinism, because it is very easy to point to many cases that simply do not
fit that pattern—and, besides, it simply would not be very interesting to begin
with. But it did seem to me, that at a particular moment in the history of the
emergence of industrialized countries—particularly in the late 19th
century—it became possible for the first time in history and really only for a
brief period, to take advantage of certain kinds of vulnerabilities and
possibilities offered by the dependence on coal to organize a new kind of
political agency and forms of mass politics, which successfully struggled for
much more representative and egalitarian forms of democracy, roughly between
the 1880's and the mid 20th century. In general terms, that story is
known; but it had been told without thinking in particular about the energy
itself. The energy was just present in these stories as that which made
possible industrialization; industrialization made possible urbanization;
therefore you had lots of workers and their consciousness must somehow have
changed and made them democratic or something.



That
story did not make sense to me, and that prompted me to research in detail, and
drawing on the work of others who had looked even more in detail at, the
history of struggles for a whole set of democratic rights. The accounts of
people at the time were clear: what was distinctive was this peculiar ability
to shut down an economy because of a specific vulnerability to the supply of
energy. Very briefly, when I switched to telling the story in the middle of the
20th with oil, it is different: partly just because oil was a
supplementary source of energy—countries and people now had a choice between
different energy sources—but also because oil did not create the same points of
vulnerability. There are fewer workers involved, it is a liquid, so it can be
routed along different channels more easily; there is a whole set of technical
properties of oil and its production that are different. That does not mean to
say that the energy is determining the outcome of history or of political
struggles, and I am careful to introduce examples that do not work easily one
way or the other in the history of oil industry in Baku,
which is much more similar to the history of coal or the oil industry in
California for that matter. But you can pay attention to the technical
dimensions in a certain way, and the to the sheer possibilities that arise with
this enormous concentration of sources of energy—which reflects both an
exponential increase in the amount of energy but also an unprecedented
concentration of the sites at which energy is available and through which it
flows—that you can tell a new story about democratic politics and about that
moment in the history of industrialized countries, but also the subsequent
history in oil-producing countries in a different way. That would be an example
of how attention for technical expertise translates into a different
understanding of the politics of oil.





This leads to my next question, which is how do you
speak about materials or technologies without falling into the trap of either
radical social reductionism or a kind of Marxist technological determinism? Do
you get these accusations sometimes?



Yes,
I think so, but more so from people who have not read my work and who just hear
some talks about it or some secondary accounts. To me, so much of the
literature that already existed on these questions around oil and democracy, or
even earlier research on coal, industrialization and democracy, suffered from a
kind of technical determinism because they actually did not go into the
technical. They said: 'look, you've got all this oil' or 'look, you had all that
coal and steam power' and out of that, in a very determinist fashion, emerged
social movements or emerged political repression. This was determinist because
such accounts had actually jumped over the technical side much too fast:
talking about oil in the case of the resource curse literature, it was only
interested in the oil once it had already
become money. And once it was money, then it of course corrupts, or you buy
people off, or you do not have to seek their votes. The whole question of how
oil becomes money and how you put
together that technical system that turns oil into forms of political power or
turns coal into forms of political power, does not get opened up. And that to
me makes those arguments—even though there is not much of the technical in
them—technically very determinist. Because as soon as you start opening up the
technical side of it, you realize there are so many ways things can go and so
many different ways things can get built. Energy networks can be built in
different ways and there can be different mixes of energy. Of course most of
the differences are technical differences, but they are also human differences.
It is precisely by being very attentive to the technical aspects of
politics—like energy or anything else, it could be in agriculture, it could be
in disease, it could be in any area of collective socio-technical life—that one
finds the only way to get away from a certain kind of technical determinism
that otherwise sort of rules us. In the economics of growth, for instance,
there is this great externality of technological change that drives every sort
of grand historical explanation. Technology is just something that is kept
external to the explanatory model and accounts for everything else that the
model cannot explain. That ends up being a terrible kind of technical
determinism.



The
other half of the question is how this might differ from Marxist approaches to
some of these problems. I like to think that if Marx was studying oil, his
approach would be very little different. Because if you read Marx himself,
there is an extraordinary level of interest in the technical; that is, whether
in the technical aspects of political economy as a field of knowledge in the 19th
century, or in the factory as a technical space. So, conventional political
economy to him was not just an ideological mask that had to be torn away so
that you could reveal the true workings of capitalism. Political economy has
produced a set of concepts—notions of value, notions of exchange, notions of
labor—that actually formed part of the technical workings of capitalism. The
factory was organized at a technical level that had very specific consequences.
The trouble with a significant part of Marx's theories is that he stopped doing
that kind of technical work and Marxism froze itself with a set of categories
that may or may not have been relevant to a moment of 19th century
capitalism. There is still a lot of interesting Marxist theory going on, and
some of the contemporary Italian Marxist theory I find really interesting and
profitable to read, for example. Some of the work in Marxist geography
continues to be very productive. But at the same time there are aspects of my
work that are different from that—such as my drawing on Foucault in
understanding expertise and modes of power.





How come so many of the social sciences seem to stick
so rigidly to the human or social side of the Cartesian divide? It seems to be
constitutive of social science disciplines but on the other hand also radically
reduces the scope of what it can actually 'see' and talk about. 



I
think you are right and it has never made much sense to me. I suppose I have
approached it in two kinds of ways in my work. First, this kind of dualism was
much more clearly an object of concern in some of the early work I published on
the colonial era, including my first
book, Colonising Egypt (1988), where
I was trying to understand the process by which Europeans had, as it were, come
to be Cartesians; had come to see the world as very neatly defined it into mind
on the one hand and matter or on the other—or, as they tended to think of it,
representations on the one hand and reality on the other. And I actually looked
in some detail, at the technical level, at this—beginning with world
exhibitions, but moving on to department stores and school systems and modern
legal orders—to understand the processes by which our incredibly complicated
world was engineered so as to produce the effect of this world divided into the
two—of mind or representation or culture on the one hand, and reality, nature,
material on the other.



Second,
what were the effects, what were the repetitive practices, that made that kind
of simple dualism seem so self-evident and taken for granted? All that early
work still informs my current work, although I do not necessarily explore this
as directly as I did. One of the things I try to do is avoid all the vocabulary
that draws you into that kind of dualism. So, nowhere when I write, do I use a
term like 'culture', because you are just heading straight down that Cartesian
road as soon as you assume that there is some hermetic world of shared meanings—as opposed to what? As opposed to
machines that do not involve instructions and all kinds of other things that we
would think of as meaningful? So I just work more by avoiding some of the
dualistic language; the other kind would be the entire set of debates—in almost
every discipline of the social sciences—around the question of 'structure
versus agency' which just doesn't seems to me particularly productive. And I
have been very lucky, recently, in coming across work in the fields of science
and technology studies, because it is a field of people studying machines,
studying laboratories and studying people, a field that took nature itself as
something to be opened-up and investigated. In taking apart these things, they
realized that those kinds of dualisms made absolutely no sense. And they have
done away with them in their modes of explanation quite a long time ago. So
there was already a lot in my own work before I encountered Science and
Technology Studies (STS) that was working in that direction; but the STS people
have been at it for a long time and figured out a lot of things that I had only
just discovered.





Can you explain why it seems that perhaps implicitly
decolonization, or the postcolonial moment—which is understood within political
science and in development literature as a radical moment of rupture in which a
complete transfer of responsibility has taken place, instituted in sovereignty—is
an important theme in your work?



I
have actually been coming back to this in recent work, because I am currently
looking again at that moment of decolonization in Egypt. The period after World
War II, around the 1952 revolution and the debacle around the building and the financing of the Aswan Dam,
constitutes a wonderful way to explore questions on how much change
decolonization really engendered and to see how remarkably short-lived that
sort of optimism about decolonization, meaning a transfer of responsibility and
sovereignty, actually was. Of course decolonization did transfer responsibility
and sovereignty in all kinds of ways, but then that was exactly the problem for
the former colonial regimes: because, from their perspective, then, how were
all the people who had profited before from things like colonialism to continue
to make profits? The plan to build the High Dam at Aswan—although there has
always been Egyptians interested in it—initially got going because of some
German engineering firms… For them, there was no opportunity in doing any kind
of this large-scale work in Europe at
the time because of the dire economic situation there. But they knew that Egypt
had rapidly growing revenues from the Suez Canal and so they got together with
the British and the French, and said: let's put forward this scheme for a dam
so that we can recycle those revenues—particularly the income from the Suez
Canal, which was about to revert to Egyptian ownership—back into the pockets of
the engineering firms, or of the banks that will make the loans and charge the
fees. And that is where the scheme came from. Then the World Bank got involved,
because it too had found it had got nothing to do in Europe in the way of
development and reconstruction, so it invented this new field of development.
And it became a conduit to get the Wall Street banks involved as well. And the
whole thing became politicized and led to a rupture, which provided then the
excuse for another group, the militarists, the MI6 people, to invade and try to
overthrow Nasser. So just in the space of barely four years from that moment of
decolonization, Egypt had been reinvaded by the French, the British, working
with the Israelis, and had to deal with the consequences and the costs of
destroyed cities and military spending. That is an example of how quickly
things went wrong; but also of how part of their going wrong was in this
desperate attempt by a series of
European banks and engineering firms trying to recover the opportunities for a
certain profit-making and business that they had enjoyed in the colonial period
and now they suddenly were being deprived of. 






Last question. Has your work helped you make sense of
what is currently going on in Egypt and would you shine your enlightened light
on that a bit? Not on the whole general situation but perhaps on parts which
are overlooked or which you find particularly relevant. 



May
be in a couple of aspects. One of them is this kind of very uneasy and
disjunctive assemblage relationship between the West and forms of political Islam.
It sometimes seemed shocking and disturbing and destabilizing that the
political process in Egypt led to the rise and consolidation of power of the
Muslim Brotherhood. But of course the U.S. and other Western powers have had a
very long relationship going back at least to the 1950's—if not before—with
exactly these kinds of political forces or people who were locally in alliance
with them, in places like Saudi Arabia. I have a chapter in Carbon Democracy that explores that
relationship and its disjunctions. And I think it is important to get away from
the notion that is just a sort of electoral politics and uneasy alliances, but
it is actually the outcome of a longer problem. Both domestically within the
politics in the Arab states, of how to found a form of legitimacy that does not
seem to be based on close ideological ties with the West, but at the same time
operates in such in a way, that in practical terms, that kind of alliance can
work. So that would be one aspect of it, to have a slightly longer-term
perspective on those kinds of relationships and how disjunctively they
function.



The
other thing, drawing it a little more directly on some of the work on democracy
in Carbon Democracy, is that so much of the scholarship on democracy is about
equipping people with the right mental tools to be democrats; the right levels
of trust or interpersonal relations or whatever. There is a very different view
in my book, that the opportunities for effective democratic politics require
very different sets of skills and kinds of actions—actions that are much more
as it were obstructionist, and forms of sabotage, quite literally, in the usage
of the term as it comes into being in the early 20th century to
describe the role of strikes and stoppages. These are, I attempt to show, the
effective tools to leverage demands for representation in more egalitarian
democratic politics. I have been very interested in the case of Egypt, in the
particular places and points of vulnerability, that gave rise to the
possibility of sabotage. For instance, one of the less noted aspects of the
Egyptian revolution in general, was the very important role played by the labor
movement; this was not just a Twitter or Facebook revolution, but that was
important as well. Although the labor movement was very heavily concentrated in
industries—in the textile industry—the first group of workers who actually
successfully formed an independent union were the property tax collectors. And
there is a reason for that: there was a certain kind of fiscal crisis of the
state—which had to do with declining oil revenues and other things—and there
was the attempt to completely revise the tax system and to revise it not around
income tax—because there were too few people making a significant income to
raise tax revenues—but around property taxes.
And that was a point of vulnerability and contestation that produced not just
some of the first large-scale strikes but strikes that were effective enough
that the government was forced to recognize a newly independent labor movement.
This case is an instance of how the kind of work I did in the book might be
useful for thinking about how the revolutionary situation emerged in
Egypt. 



Timothy Mitchell is a political theorist and historian. His areas of research
include the place of colonialism in the making of modernity, the material and
technical politics of the Middle East, and the role of economics and other
forms of expert knowledge in the government of collective life. Much of his
current work is concerned with ways of thinking about politics that allow
material and technical things more weight than they are given in conventional
political theory.  Educated at Queens' College, Cambridge, where he
received a first-class honours degree in History, Mitchell completed his Ph.D.
in Politics and Near Eastern Studies at Princeton University in 1984. He joined
Columbia University in 2008 after teaching for twenty-five years at New York
University, where he served as Director of the Center for Near Eastern
Studies. At Columbia he teaches courses on the history and politics of the
Middle East, colonialism, and the politics of technical things.





Related links:





Faculty Profile at Colombia University
Read
Mitchell's Rethinking Economy (Geoforum
2008) here (pdf)
Read
Mitchell's The Limits of the State:
Beyond Statist Approaches and Their Critics (The American Political Science
Review 1991) here (pdf) 
Read
Mitchell's McJihad: Islam and the U.S.
Global Order (Social Text 2002) here (pdf) 
Read
Mitchell's The Stage of Modernity (Chapter
from book 'Questions of Modernity', 2000) here (pdf) 
Read
Mitchell's The World as Exhibition
(Chapter from book 'Colonising Egypt' 1991) here (pdf) 



Print version of this Talk (pdf)



  

The Great Depression in Weber County, Utah, is an Oral History Project by Mack S. Taft for completion of his Master's Thesis at Utah State University during the summer of 1969. The interviews address the Great Depression through the eyes of individuals in several different occupations including: Bankers, Laborers, Railroad Workers, Attorneys, Farmers, Educators, Businessmen, Community and Church Leaders, Housewives, Children and Physicians. All of these individuals lived in Weber County from 1929 to 1941. The interviews were based on what they remembered about the depression, how they felt about those events and how it affected their life then and now. ; This is an oral history interview with Dr. Clyde Winslow Fields. Dr. Winslow discusses the difficulties of setting up a dental practice during the Depression, including working in the Eccles (First Security Bank) building, caring for some of the Eccles family, and the closure of the Ogden State Bank. He recalls dealing with bootleggers and sexual harassment, and professional jealousy within the medical, dental, and law professions. He also talks about vice on 25th Street including prostitution. ; 27p.; 29cm.; 2 bound transcripts; 4 file folders. 1 sound disc: digital; 4 3/4 in. ; Oral History Program Dr. Clyde Winslow Fields Interviewed by Mack S. Taft circa 1960s Oral History Program Weber State University Stewart Library Ogden, Utah Dr. Clyde Winslow Fields Interviewed by Mack S. Taft circa 1960s Copyright © 2016 by Weber State University, Stewart Library iii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. The working files, original recording, and archival copies are housed in the University Archives. Project Description The Great Depression in Weber County, Utah, is an Oral History Project by Mack S. Taft for completion of his Master's Thesis at Utah State University during the summer of 1969. The forty-five interviews address the Great Depression through the eyes of individuals in several different occupations including: Bankers, Laborers, Railroad Workers, Attorneys, Farmers, Educators, Businessmen, Community and Church Leaders, Housewives, Children and Physicians. All of these individuals lived in Weber County from 1929 to 1941. The interviews were based on what they remembered about the depression, how they felt about those events and how it affected their life then and now. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management This work is the property of the Weber State University, Stewart Library Oral History Program. It may be used freely by individuals for research, teaching and personal use as long as this statement of availability is included in the text. It is recommended that this oral history be cited as follows: Fields, Dr. Clyde Winslow, an oral history by Mack S. Taft, circa 1960s, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. 1 Abstract: This is an oral history interview with Dr. Clyde Winslow Fields. Dr. Winslow discusses the difficulties of setting up a dental practice during the Depression, including working in the Eccles (First Security Bank) building, caring for some of the Eccles family, and the closure of the Ogden State Bank. He recalls dealing with bootleggers and sexual harassment, and professional jealousy within the medical, dental, and law professions. He also talks about vice on 25th Street including prostitution. The interviewer is Mack Taft. MT: What were you doing during the Depression years? Were you a dentist then? CF: I started in August 1929. I opened my office on the 14th of August, and the crash hit in October. I was here in Ogden in the First Security Bank building. I hadn't got started, and I had a wife and twin babies. We'd come from Portland, where I had been going to school. When we got here, we knew that she was going to have twins and were completely financially broke. We had no money, and we had borrowed money from my sister to open an office and take the state board, for that matter. I took the state board at that time, then I had three days at the Capitol Building and one day at the University of Utah and at the penitentiary, where I worked. That was in Sugar House at that time. I have often said that every young man ought to have the opportunity of being in the penitentiary for one day to teach him a lesson to stay out of trouble because it was one of the hardest tests I ever went through in my life. The strain I went through because I had a wife and twin babies that were born in July. Even though in that summer it was a boom time, I started in the middle of August and had all expenses and no income. I think that I collected 2 $550 gross between August and January. But of course my expenses were much more. It looked pretty good starting out in Ogden and then, of course, the crash came, and they kept saying, "It won't last, it won't last." But it went on and on and on. I didn't get any start before the crash came. I was in the First Security Bank building, and I was there eleven months. Then I moved over in the Eccles Building and joined offices with my father-in-law, Dr. Dwight Hardy, and we were. But I was in debt, and it was really a struggle because money was very hard to get after the crash came, and people were having a heck of a time trying to get any money. Of course they couldn't pay us at all, and it was a struggle for me. I had to keep going down to the bank renewing the notes that I had there because they were having a hard time, and the bank made me renew my notes every three months instead of every six months, as we started out. Of course people themselves were having a hard time. They finally came out with script. I think that was partially paid for by the federal government, and they'd buy vegetables with the script. Well, it was supposed to be really illegal to spend the script for dental or medical work, but then they needed help and they couldn't get it through the script, as they called it. So we traded them dental work for the script, and we would go buy vegetables with the script. This was common among the dentists and the physicians and all. Of course if got to be kind of a struggle for survival, and lots of things were done that maybe shouldn't have been done. Maybe I shouldn't mention this, though, but the county physicians were taking pay. They were being paid by the county, and they were also being paid by the patients. They found it out and caused a lot 3 of ruckus in the medical society, and almost split the society wide open because they were all having a hard time. When they tried to do it this way, it caused a lot of feelings. Of course the county commissioners felt bad because it was a bad mark on their record; and Mr. Stratford, who was a senior member of the county commission, asked my father-in-law if we couldn't squelch this thing in the medical society so that it wouldn't get out to the public too much because it looked so bad for him politically. MT: What kind of care did people take of their teeth during the Depression years? CF: Well, that was one of the hardest things that we had to put up with because there weren't very many that felt they were very essential. In fact, they let them go until they ached, and oft times there was a loss of teeth that ordinarily would not have been if they had the sense to get at them. But they didn't have the money, and we didn't have the money, and it was a very difficult situation. Of course some things were very bad situations because of the lack of care. It was the days of Prohibition, too, and this added another facet that most people don't stop to realize because we had a number of people who were doing bootlegging work who were out to get money. It later had a reflection that was very bad. Now among both the medical and dental and legal professions, if we found he was a bootlegger, we would charge him a more excessive price. We had two or three reasons for that. In the first place, we figured he made his money illegally. The second reason was that we never knew if we were going to have him the next day or not because he might be in jail. And the third reason was that they had the money when nobody else did. And this was a common 4 practice when we realized they were bootleggers and were in the business. Those were the ones we tried to make our money on because lots of times we had a hard time making it on the others. They did neglect their work – bridge work, anything that way, just the bare essentials. Sometimes not even that. Back in the phase of bootlegging, just to give you an example of what would happen, I had a man come into my office who was on what was known as the WPA at that time. He brought his wife in with a terrible toothache, and I didn't know them. They were strangers to me, but they had been referred to me. She was about seventh months pregnant, and she had a terrific toothache and they wanted something done. He was sort of a gruff fellow and said, "I can't afford to pay you, but," he said, "you can take the tooth out, and you don't have to deaden it. I know that's a cost to you and you've got to pay it, but," he said, "I can't afford to pay you, and I don't know when I can. She's got to go to the hospital and have a baby." I couldn't take the woman's tooth out without deadening it, so I deadened it. I said, "Well, if you get to where you can pay me, let me know." Because I was having a hard time buying milk for my twin babies. I couldn't tell hardly which tooth it was because they were all so bad, and I didn't know which tooth was aching. I couldn't afford to go very far myself, so I took the tooth out that she said was aching, and looking at the rest of those, I thought that she would soon be back for more. I didn't know, and within another month, she was back again with another toothache and the same story: "Oh, I can't afford to pay you." I couldn't see the woman suffer that way, so I went ahead and took it out. The next month 5 he came in, and he had a toothache. She was in the hospital. He couldn't stand a toothache, so he had gone down and bought him a fifth of whiskey from the bootleggers. Well, that made me furious. He could buy the whiskey, but he couldn't pay for his wife's teeth to be pulled. So I made him pay then. I made him pay it all, and I told him I wouldn't do his teeth unless he did. But these were the sad parts of it because she was a good woman, and he was just a weakling. We saw a lot of this in the Depression because people would often fake some of their injuries in order to get care, both medical and dental. Those were the people that I might say were more of a dishonest type that made it hard for us because if we tried to be honest, we never knew, as in a case like this one, it made it very difficult to get it. We used to do all kinds of things. We used to trade dental care for services, for groceries, and things this way. This was often very unsatisfactory because either on the dentist's side or on the patient's side, oft times one or the other would take advantage of the other. It did its service all right. It had a service, but it still was not satisfactory because one felt the other was taking advantage of them, and in some cases it may have been the dentist taking advantage of the patient. I know one dentist whose patient had apples to sell and couldn't sell them. He made him give him an exorbitant number of apples just to have his tooth pulled. The patient felt that it was very unfair, but they were desperate and needed help. Now, as far as the patient was concerned, they would take advantage of the dentist, declare hardship when they didn't have it. I had a case where welfare was supposed to be being done, and they were 6 dividing up some of these cases that were so bad, and some of the service clubs were having some done, and they wanted to know if the dentists would help out, and we did – we wanted to help out. But one day, one patient had so much work that they divided up among several of the dentists. I got part and Dr. Clark got the other part. Dr. Clark was a Mason, and belonged to the Masonic Lodge. One day he called me up and he said, "Hey, sucker, what are you doing?" He said, "This patient that we're doing work for, you and I, has no reason to be on charity." He said, "I found that out through the Masonic Lodge. His father is a railroad engineer, and they would be able to pay." He said, "They've gone on charity, and they're not supposed to be." Well, I said this was not fair to us because we were having a hard time, too. So we had all these kinds of problems to put up with because people were taking advantage. It got progressively worse as time went on because they figured, "Everybody else is getting it done, why shouldn't I?" So it was really not a satisfactory thing of trading services for dental. It was far more satisfactory where the cash was handled. Even though we may trade with the individual, grocers would come to us and want work done, and we would do it in trade for groceries. Well, sometimes I found that in some of the cases, not all, there were exceptions, but when the groceries were delivered, they were mediocre, poor fresh vegetables, fresh groceries, and they'd come that way to the home. I'd ask my wife to call them up and trade the bill off, and they'd bring that stuff that was really unsatisfactory, not fit to use sometimes. This was a common thing. Of course, it made the dentist want to slough his work. Yet we were held 7 by a law if we did slough it that would come at us in a lawsuit. This was a tough proposition. However, there were those who were perfectly straight and honest in all their dealings. But we were still always suspicious, and they were too. I know that I had patients come in. One patient came in and wanted to trade that way, and I did some work for him the first sitting. He said, "When are you going o finish the job?" I said, "You are finished." He said, "But when are you going to put the permanent fillings in?" I said, "They are in." He said, "But they can't be." He said, "The dentist I've been going to would just cut them open a little bit and put in a temporary filling, and have me come back, and keep charging me each time." I said, "I can't do that." Well, the dentist was protecting himself from the same proposition – the lack of honesty and fairness in trade. This was a continual problem with us. Now, in my own cases, I went up and picked peaches in payment for dental work I did. He let me have the peaches, but he charged me twice what I could pay for the peaches elsewhere. And I didn't know the price of peaches at the time, and my father-in-law found it out. It was one of his patients, and he sent me there to do that, to trade it. He was pretty angry about it, and called the man and called him down about it. People who were working for the WPA would do the same thing. I know they brought a man into me for a physical examination. He was supposed to have hurt his back while working for the WPA. The doctors couldn't find anything specific that was causing the pain in his back, and he was continually complaining. They had to pay him his wages. He was supposed to have been on the road grader when he was injured, and they had to pay him his 8 wages. I'd tried to examine him for his teeth, and the WPA was giving him the money, and he was supposed to pay his bills with the WPA check. But they gave him double money for the medical condition. I did get some money, but they asked us to keep the price down because they couldn't afford to carry too much. I walked out of the office one day and saw a man walking in front of me. I thought he looked familiar and, all of a sudden, I realized that it was this patient who was supposed to be injured and couldn't walk. But he was walking as normal as anyone I ever saw. I followed him for about two blocks. Then he turned around and saw me and recognized me, and started in with the best limp you ever saw. He went limping from then on. So these were the common things that we had to put up with, and yet we were having a struggle making our payments and paying our rent. Our rent was not held down, and so we had a meeting with the owners of the building and told them that we just couldn't afford to keep going on this way, and they couldn't afford to lower the rent. They were running the building in debt, and now they had a heavy debt to pay off, and they couldn't afford to cut the rent. So then the Eccles, the owners, said they would try to divide their medical and dental work up amongst the tenants of the building. Well, that created problems because Royal Eccles was one of the tenants, and he had been going to Dr. Tribe for his dental work. He was a good dentist, but then suddenly he brought part of his family to me and part of them to Lee Tribe. To try to be fair to Lee Tribe, I went in to him, and I said, "How do you charge because some of the family is coming to me?" Well, then Lee got mad, 9 and there was professional jealousy, which crept in because of these conditions. I know this was typical among dental, medical, and legal people because I saw it. A lot of them would not admit it but finally I said to Lee, "Now look, I'm trying to be fair with you and not undercut you. I just don't know how to handle this situation with him because he's hard to handle." And Lee said, "Well, he can afford to make a trip around the world, so he can afford to pay his dental bills. You have to charge him not by the job, but by the hour because he'll take more hours of your time than any of your other patients." I said, "Well, that's all I wanted to know." This was a problem. Now, in due time, Royal left me and went to another dentist in the building. He didn't come to me and ask how to handle him, and in due time he was complaining because he couldn't make any money on him because he took too much of his time. So I said, "Well, I went and asked Lee. He came from Lee to me, and Lee told me what was happening." I said, "You come to me and you could have found out, too." He said, "Yes, but I didn't want you to know that I had him." This was professional jealousy, you see. Patients were needed, wanted, and where there was any possibility of getting money, naturally you struggled to get it. Well, it's human nature. You just have to recognize that it's human nature. Some dentists would even make passes at the elevator girls to send them patients. People would come in and want a dentist, and they would want the elevator girl to send them to him, and they would give the elevator girls service and not charge them, or do it for a very cut rate. So then we had to go to the building manager, and the elevator girls had to receive strict instructions that they 10 would refer nobody to no one anywhere. Another thing that often happened, the patients wanted their work, especially young ladies, especially with young dentists, made some passes, and it made it very difficult. We had some moral problems came from that. This also happened in the medical and legal offices, and this I know because I know some of the girls that were involved, and I know the dentists that were involved. I know what happened to them, and how things went along. Sometimes it created a condition that was not very satisfactory. For instance, I had a girl come into me and wanted a tooth extracted, and I had reason to believe that she was from a bootlegging family. So I ordinarily charged $2 for an extraction, I believe, and my father-in-law came in, and I thought he recognized her from the bootlegging family. When he walked out, he put up his hand – $4 like that – so I charged $4. Well, she said that she didn't have the money with her, so there was nothing I could do but put it on the books. About two weeks later, she came in paid me 50 cents. Well, we were glad to have the 50 cents. Well, about two weeks later, she came in with another 50 cents. She said, "I could pay you all at once, but I kind of like you. It's too bad we only have dental appointments, isn't it?" So they were constantly. Now other girls did the same thing. I was a young dentist, new because I started out in August of 1929, and this was common amongst many of them. They were willing practically to sell themselves for dental services, and in some cases successfully so. But of course others of us had a little different standards. We didn't go for it, but this was a frequent problem. MT: What do you remember about the Ogden State Bank? 11 CF: Well, I remember quite a bit about the Ogden State Bank because they had certain involvements with me in an indirect way. It was a bank which everyone liked, and the friendship and the friendliness in there was very good. But then suddenly it crashed. It was a severe blow because many people had what little they had in there. This was true of both farmers and professional men, and it really hit them hard. The laws were not strict like they are now, and the legal professions went in there and helped straighten it out, and they really took advantage. They took a lot of money, and the depositors got it in the ear, and they didn't have a strict law as to what could be taken and what couldn't be taken. So the lawyers that were in there, it was common knowledge that they really took a great advantage of the people. It caused a lot of feelings. There was a lot said among the other professions about those lawyers really taking advantage of it and hurting the people alike. Now one of the Barkers was a cashier, and a lot of his friends had money in there. They were kind of teed off because he didn't inform them that the bank was going to close so they could get their money out. But he really didn't know himself, and the result was that he cracked up, and they had to take him to Provo for treatment for a while. It was said there was insanity in the family, but there was not. It was just the stress and strain on him from his friends accusing him that he didn't inform them that the bank was going to close. MT: Now, was that located on 24th Street? CF: Right where the Ben Lomond Hotel is now, that building right on the corner there. It was really a hard blow because sheep were running wild up here, and the bank 12 had money on them. The law was trying to foreclose on them, and the sheep owners couldn't pay it. So they had to send men out to try and take care of them, and some of them just running rampant because there was nobody to take care of the sheep. It finally began to resolve itself, but people lost heavily and it caused a lot of feelings. Of course it caused repercussions in my wife's family because this Barker that had the breakdown had a brother that was going with my wife's cousin, and this caused fear. They said that she couldn't marry him because of the insanity in the family. I believe that there wasn't because I knew the boy that she was going with. They said it was insanity, and they broke her relationship with him. Of course I lost my wife, Beth, and they didn't like the new fellow she was going with, so they tried to get me to go with her. When I first came here, I was like everyone else, and I liked to go hunting, and I couldn't afford to go. I had to stay here for every dime I could get. But during the second year, I went up with this cousin's father into Cache Valley to hunt, and so it was really hard to leave the office. So I was only able to spend one day up there. At that time, there was no minimum wage paid girls. I had girls come in my office and work for me – the first one came in and offered to work just for the experience so that she could get a job. They didn't ask any pay, and finally because of the stress and, I think, moral conditions was such that they took advantage of it. We found out that problems occurred more in the business than in the medical and dental profession. They took advantage of some of these girls because they needed help, and they needed work, and they had to almost sell themselves in order to get a job. It was not so prevalent here as it 13 was in some other areas. We got the reports all right, but there was some here. There were too many here with a higher moral standard, but we still had plenty that were not. Now, I had some here that I would get the money from, and I said to one of them, "How come you can afford to buy gas stations for your boys and give them jobs?" I had an idea that he was connected with the bootlegging, but when I started asking him questions he frankly told me where he got it. I realized that bootlegging was just a side issue. There was more money in the prostitution, and this was where he got a lot of money, and he frankly told me so. MT: What's your opinion of the repeal of the 18th Amendment? Was it a good move, or what do you feel about that? CF: I would say it was a good move under the conditions because it was being violated so much. If it had been enforced, I could see it. But it was not being enforced, and it was causing so much law violation and so much trouble, they were making money at it. But as far as paying taxes, they were not, and it was causing such a moral burden. I personally would be for the Prohibition, but the way it was handled, and the way it was turning out, the administration of it was a failure. MT: What was your opinion of Hoover and Roosevelt at that time? CF: Well, Hoover was a strait-laced Quaker, and my feeling was that he was handicapped because he didn't have the freedom to operate that was later given to Roosevelt. When the crash came, you could see that he tried to get the Federal Reserve Bank to give more credits to get business back on its feet. When he lost the election because of it, they blamed him for it. I don't think he 14 was any more to blame than anyone else. And he tried to get Roosevelt to send someone else to the White House – they didn't want to close the banks. He didn't want to, and he could see what was going to happen. He asked Roosevelt to send a representative to help him, and see if they couldn't get the Federal Reserve to cooperate. Roosevelt refused to cooperate. So by the time Roosevelt got in, things had deteriorated so bad that he had to close the banks. I personally think that it would never have had to be done if he had sent someone there in the first place to carry it on. But Hoover was a strict disciplinarian, and he wanted to carry it on to live the law. He wanted to do what was right. Roosevelt got in and immediately they gave him a blank check, and the whole phase of it changed. The Republicans were swept out, and the Democrats went in. Of course they'd been out for quite a while and they were glad to promise the people anything. The people were so desperate that they grabbed on to any promises that came up. He was a shrewd and clever politician, and he tried to soothe the people with the fireside chats. But basically, I think if he had gone in there as he had been asked by Hoover, he could have stopped the closing of the banks and forestalled a lot of the problems that came later – of killing little pigs and trying to curtail production because there was a limited market. But he had done this. The Federal Reserve Bank tried later, but it had gone so far by that time that it really caused still further deterioration until the war started in Europe, which started the upturn in business on war basis, not on an internal reconstruction. They were having too 15 many problems with pouring money in too many directions, and people were taking advantage of it. MT: The war, then, was actually the thing which ended the Depression? CF: It was, definitely. When the war came, then we started selling. When it began in Europe, a trend because they were buying, and then we got more and more and more on to a war basis. Of course, we became more involved in it ourselves. It became a war of prosperity. It was not prosperity itself. This was very evident to me and many others. We had expected and expected because the government had been priming the pump. But it didn't prime. Then the war came along, and from then on things started picking up. Of course then they started putting boys into the service and heretofore fellows trying to get into the dental profession were trying to get into the service because they were guaranteed an income according to their commission. They had their medical services taken care of – their dental services, hospital services, all that. A lot of the fellows in Ogden were trying to get in there. They joined the reserves trying to get into regular full-time employment in the service. There their business was assured, and their pay was assured. But as these fellows went into the service, that was when our business began to pick up. More industry was picking up because of it, and they started these installations out here. Then, of course, it started to rush. But I got out of the reserves because after my wife died, I'd been two years in succession, and I went down to Fort Douglas and spent two weeks as a dentist. I was glad to do it. The pay was good, and it wasn't the hard work of 16 private practice. But I went two years in succession, and that gave me promotion to a major. But as we got up to where we had a higher rank and higher pay, the government cut us off. I was one who got cut off. Then as the war started in earnest, they started drafting some of the dentists who hadn't been in at all, and then the business started picking up for all of us. MT: What about 25th Street there? Did it boom more during the Depression time than at other times, or what was the condition? CF: I would say yes because I know a number of the people. Some of them lived up in this area that worked down there. They were among the prosperous people, and bootlegging was doing a lot. Some of the people who owned buildings down there were getting good rental off the buildings. They claimed they didn't know what was going on down there, and this was brought out in investigations later on when they finally tried to close up a lot of this stuff on 25th Street. It was brought out because the Rose Rooms down there, she said that she didn't know what was going on down there. She didn't realize it, but she did all the time because she was really prospering. They were doing good down there, and a lot of that. One of the auto courts in Ogden that is now operating was built entirely on bootleg money. They did well enough and got enough money that he quit the bootlegging and was able to hire Native Americans here to do all the dirty work. They would get arrested, and he'd bail them out. When the war came on, they had jail records and couldn't get in it. His family could. But he was one of the instigators. I did his dental work when money was hard to get, and he was sent to me 17 by another doctor. He had been going to another dentist, and he had a good-looking girl, but her teeth were very crooked. Another dentist had tried to fool with them, and I knew nothing about that particular work at that particular time. They weren't very successful. They only had one orthodontist in Salt Lake, and he brought her in to me. He was very rough, very crude, and crudely wanted to know what I was going to do about the girl. I said personally that I wasn't going to do anything. I said, "Just calm down, and I'll send you to a person who can." He said, "I don't care about the money. I don't care about the money. Whatever it costs, I'll pay it." And I knew he was a bootlegger. So I called up the dentist in Salt Lake, and I told him what I had. I said, "He can afford to pay for it, and you see that he does pay plenty for it." He was standing right by my side when I told him. This other fellow that I did work for, another farmer, they came from Rock Springs. While he was sitting in my chair, he said, "I have all the money I need. I don't need to work." And he didn't need to work. He had plenty of money, and he bought gas stations to get his boys jobs. I had a man come in, and he had gotten in a fight there and had broken his front teeth. The more I talked to him, I assumed he was a bootlegger. I didn't want to soak him if he wasn't, if he was an honest man. I knew they were having their problems. But if he was a bootlegger, I wanted my money. So I kind of fished around but I couldn't get out of him what he really did. He was manager of one of the clubs down on 25th Street. Well, that gave me a clue. I told him what a new bridge would cost him. It was about three times what I would have normally charged. He said, "Well, you just as well get started on it." 18 I told him that it was a cash job because we had learned that if we didn't get cash from them at the time you did the job, they would be in jail, and you couldn't get it. So I went to work on him, and I got my money all right, and I finished the job. Two days later, he was picked up for owning a house of prostitution and was banished from the state. He went down to Las Vegas and practiced down there. One night, he came back here and got into another scrap and broke a tooth. He came into Ogden, and it was a hot summer evening. I was ready to quit, and he wanted me to fix his teeth. He said, "You'll get your money." He wouldn't leave the office until I got done. In between sessions, while I was working in the lab, he was calling his friends. I had to work until midnight. He said, "Doc, you're a fool working this way." He said, "I'm a welder by trade, but," he said, "I made $100,000 this year down in Las Vegas running the business I run." He said, "What do you want to work like this for?" But these were the temptations these fellows put before us. But of course my standards would not go along with this kind of thing. I did his work, and he paid me cash, and I charged him plenty. MT: What do you think it was more difficult for yourself or the average person to secure, food or clothing? CF: Well, I would say clothing may have been harder, but I don't think they put so much stress on clothing. After all, people will try to take care of the pangs of hunger first and clothing second. People liked to dress neatly, perhaps more respectably, maybe, than they do now. But nevertheless, they would make the 19 most of little, more so, I would say, than they do now. Because their attitude was, there was still a semblance of pride among the people, more so than there has been during the last few years. MT: Were there people in your acquaintance who did their own shoe repair and things along this line? CF: Yes, a lot of people did. They would do anything and try to fix anything up that they could. You could go into Woolworth's and stores like that, and you could buy rubber patches that you could glue on your shoes, and people did it. It was hard for them to do it, and they didn't do as good a job. But they did a service. People wore cheaper clothing, bit by bit. Sometimes they would look quite nice and try hard to keep it nice. It wouldn't last long because they were buying everything cheaper. Of course anybody that came out with anything cheaper, people tried it. Lots of times they got bit on it because they got things that were too cheap for the money they put into it. This was caused by these fellows who travel through the country selling clothing and things that way, and they would write and say they were coming through with clothes from Hong Kong, and they would sell it for half what it would cost in the store. The people would order, and when they got it, well, they really got taken. I got taken once that way, but not like a lot of them. I was on the seventh floor of the Eccles Building, and there were a whole bunch on the floor that got taken on some suits because they were no good. I'd paid $5 down. Well, the other guys, when they came, they paid the balance. Then when they saw what they got, they saw they were really taken. Well, I lost my $5, but I didn't get them, 20 and I was still money ahead. And this was a problem. Deception was a common problem. Fellows came through selling gowns, and they would take your measurements and your order and give you a receipt. They had stolen the order books, and the company didn't have any connection with it, and they took the deposits. MT: What about patent medicine during that time? Was there much of that? CF: Yes, there was quite a lot of patent medicine sold. One of the most common things at that time was Crazy Crystals, but that was pushed from down in Texas. There were a lot of things just like that. I can't remember the names of a lot of them. They sent samples to you, and they tried to get you to prescribe them and push them. Crazy Crystals were really the rage, and people would come in to me and tell me how much better they felt from Crazy Crystals. It cut out their constipation and they felt better. I quizzed them, and I told them, "You can do the same by drinking water." I said, "They've given you enough to give you a mild laxative, but, "I said, "Then they prescribe for you to drink so much water a day with it." I said, "If you'd just drink the water, you'd get the same result." Some of them didn't believe it, and to this day, I have patients come in and say, "How do I take care of this situation." I tell them, "You don't drink enough water." MT: What were some of the good things that came out of the Depression? CF: I would say at that time that people learned a little more self reliance. They learned to work. They learned to be more dependable in the things they did, and they tried to do more for themselves. I think also they learned to be more cooperative and helpful toward one another. There was more of a spirit of 21 cooperation. We were all in this boat together. People were more willing to cooperate because they couldn't do it otherwise. There was more of a spirit of friendliness. Of course, as I say, there were exceptions of those who tried to be greedy, but there was more of a spirit of friendliness and cooperation. MT: What did the wards do for entertainment then? Did they do a better job than they do now? CF: Yes, I would say they did because there had to be more of that kind of cooperation, and the wards tried every way they could to bring the people together because otherwise it was very depressing. It was a Depression both in spirit and in finance because people were hurt. People did more, and got together, and tried to help them out. It was a period of trying to organize. I think that the wards in the [LDS] church soon found out what they had to do because, heretofore, they had been depending upon commercialism, business to do these things. But now the people couldn't afford the commercial, and they had to cooperate or they'd die. There was more of it done. You'd find people more willing to do things. Of course, they stumbled along and struggled along trying to do some of these things. Of course when the church welfare program first came out, it was a blundering program. I criticized it a lot because when they started it out, they wanted the people in the wards who had fruit and those things to give every so many bottles to the ward to give to the needy. Well, my criticism came this way – the needy, all right. But let the needy help put it up. But if they want to come into the ward, let's get together and we'll furnish the fruit, not us do all the labor for 22 them. So that's a few criticisms that way started to bring the spirit of cooperation out of it, and they began to do things. But my wife was busy with three little children, and I didn't feel like loading her down with work to give to the others without them working in payment for it. So I said I would be glad to furnish the fruit and help with the bottles and a few things that way, but let them help to put it up. Finally it did begin to change, and soon it got to be a kind of cooperative thing within the ward. But it was a development process. MT: Did you have any innovative method of developing your clientele? CF: Yes, it was a matter of trying to work through clubs and others to try to develop educational programs through the PTA to show people that if they would regularly take care of their dental work that it would be much cheaper than if they had to get a lot done at once. We did a lot of educational work that way through clubs and PTA, and lecturing at the schools and organizations.

Transcript of an oral history interview with William Sawyer Gannon, conducted by Joseph Cates at Gannon's home in Manchester, New Hampshire, on 18 July 2016 as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. William Gannon was a member of the Norwich University Class of 1958; his family history, experiences as a student at Norwich University, seminary education, and post-Norwich career as a church priest are all discussed in the interview. ; 1 William S. Gannon, Class of '58, Oral History Interview July 18, 2016 Bedford, New Hampshire Interviewed by Joseph Cates JOSEPH CATES: This is Joseph Cates. Today is July 18, 2016. I'm interviewing William S. Gannon. This interview is taking place at his home in Bedford, New Hampshire. This interview is sponsored by the Sullivan Museum and History Center and is part of the Norwich Voices Oral History Project. Do you go by Rev. Gannon? WILLIAM S. GANNON: Rev. Gannon, Father Gannon, Mr. Gannon or Bill. JC: [Chuckles] Or Bill. Okay. WG: (Chuckles) JC: Well, I'll tell you what, tell me your full name. WG: William Sawyer Gannon. JC: And what's your date of birth? WG: May 30, 1936. JC: Okay. And where were you born? WG: In Manchester, New Hampshire. JC: Okay. And what Norwich class are you? WG: Class of '58 JC: Tell me about where you grew up and what you did as a child. WG: Well, I grew up in Manchester, New Hampshire for the first 6 years. And being born on the day that the whole country celebrated Memorial Day, which was always May 30th, whenever it fell. We lived opposite Stark Park. And there were cannons at Stark Park. The Gannons lived by the cannons. And the parade ended at Stark Park. And when I was three years old, they shot their guns off three times. So, I of course, assumed that that was in honor of my birthday. And when I was four and they still shot them only three times, I was upset. JC: (Laughs) 2 WG: (Laughs) So, that was the first part of life here. I still have my three-year-old nursery school report and I'm very impressed with the quality of the thinking of the writer of the report. It was a page and a half. And I was amused by some of the comments that every dog I met I thought was my own. And, that when I was asked to do something I didn't understand, I would cry. But once it was explained to me, I was alright. I love to say, "And nothing has changed." JC: (Chuckles) WG: (Chuckles) And I guess I feel especially blessed by both my early – my preschool education, which started at the age of three and my musical education which started before I was born because my mother was a concert pianist and the church organist and a teacher of piano. So, I was hearing Bach, Mozart, Beethoven and Chopin, and Romanov and Debussy before I was born. And much later in life is when I had a very deep and still do have, a love of progressive jazz. That's the jazz from the 40s, 50s and 60s and 70s I'd say. I read somewhere something that lead me to realize that my hearing Debussy early on had set me up for the cords that are present in modern jazz. And recently some social psychologist was telling me that when babies are adopted at the year of one year old from Russia, they come to this country, something that is often unanticipated by the parents is, all they have heard, even though they aren't speaking yet, are the sounds of Russia, the Russian language. They have to pick up on the sounds of English language. As adults, we tend to think that language is only important once you start speaking, but clearly, it's important even before you're born, you're hearing sounds from people's speech. So, I really thank my mother. She started me on the piano at age five and I still play but not publicly, on the piano. It never took with the seriousness that I wish it had. And I went on later, that was 11 or 12 to a piano teacher, another teacher in high school and nothing really got started until I took up the trombone in high school. But, my mother was very important to my early life, I now know, in ways that I didn't always appreciate when I was growing up and when I was an adult. We moved to Concord when I was six. I went to the first grade in Manchester. And, then we moved from Concord to Chester, New Hampshire, when I was ten and that would have been 1946. My father had always been, or for a long time, a grain salesman and he also owned a couple of grain stores. And he had bought a coal company in Derry, New Hampshire, and stopped his traveling. He worked for a grain company, a national company that sold to grain stores called, Park & Pollard. And their slogan was Lay or Bust and on his stationary, there was a picture on one side, at the top, of a chicken laying an egg. And on the other side, of a chicken busting apart. And in between was the slogan, "Lay or Bust." And, I kind of felt delighted in realizing how profoundly in the 20s, 30s, 40s when he was on the road as a salesman, agriculture was where most people earned their living and got their sustenance. And it was coming to an end that was probably part of 60, 80 maybe 100-year decline in this country. So, that was partly brought home to me, as I think back. When I was 11, I believe it was, he bought a chicken coop and got 25 little chicks, and grew them. And, I became 3 their keeper. And, I had an egg route. And then the next year, we added onto the garage and I had the use of a horse and it was borrowed from a company that rented horses out during the summers; summer camps and places like that. And I'm surmising that we did them a favor by feeding and boarding the horse for the winter. And they did us a favor in giving me a horse to ride. And that was all part of the fact that my father had been in World War I in the cavalry, which sounds amazing. And that's partly probably why Norwich's cavalry past had some appeal to him and to me. And that's partly how we got the horse. So, in high school, which was Pinkerton Academy in Derry, New Hampshire, I guess I had a somewhat uneventful time. I played football on the varsity team, beginning my junior year and also my senior year. And then, when I came to Norwich, it seemed as if everybody was too big on the football team and I was heavily into the trombone. And I had practiced eight hours a day, as I noted in a piece that the Norwich Record had published, because I was afraid I wouldn't make it into the Norwich band. And – but I did. And, the trombone was the important thing to me and I can remember, and I think I mentioned this in the article, being at an alumni reunion and standing at the old SAE house, where I had been a member, with three or four other alums who I didn't know until that moment, and they were talking about the sports they played at Norwich. And they turned to me and said, "What did you play?" Then I said quite proudly, "The trombone." So, I started thinking I was going to be a businessman in my father's business. I'd worked part time, and on Saturdays for him, from the age of 13 on up to when I left for Norwich. And, it turned out that an ambition of my mother took over. So, in my sophomore year, I changed my major to history in preparation to going to law school. My grandfather had been a New Hampshire chief justice and the William Sawyer in my name was his name, William H. Sawyer. So, that lasted through a couple of years at Norwich, even up into my senior year. I'd been accepted at law school, but changed my mind at the last minute to go to seminary. And that was the influence of an episcopal church chaplain who was also a professor at the school of a number of courses that I took, and I just had a very deep interest in the subject matter, and those courses included Old and New Testament, one course for each. And, ethics and there was a political philosophy class that I took that was also, I would say, in the philosophy direction. And it was basically a love of the subject matter that brought me to seminary. I was commissioned in the signal corps. So, that was deferred for four years. Normally a seminary education is a three-year event, but I stayed for an extra year and got two master's degrees when I graduated. Actually, one was – the first three years was then a bachelor and was later changed to a master's degree. It was a Master of Divinity. But, I had some sense that I wanted to be like my mentor. His name was Hershel Miller, Father Hershel Miller. And he had an extra year of seminary. And I discovered when I was in full time church work in Manchester, that the extra degree, I guess, helped me get a part time teaching job at St. Anselm College, and I think I was the first Protestant in their religion department. And, that went on for a couple of years. And, it led me into full time teaching, which 4 was first at the Groton School in Groton, Massachusetts. And then at St. Paul's School in Concord, New Hampshire. And from there, I went to being a head of a school in Peekskill, New York, and later, briefly, the head of a New York City private school. And about that time, I got divorced and needed to make more money, so I went into the business world in New York City for 13 years. And, I enjoy telling people I worked for 10 years for a company, American Credit Indemnity, selling a product to businesses on their business to business transactions in which we insured the transactions so if their customer didn't pay them, and we'd insured it, we paid them and we went after the debt. And, at a certain point, my boss, who in many ways was a real scoundrel, but I enjoyed working for him, he retired. And, for some reason, I didn't have the same feeling for the new sales manager and began to think that I was really better at the church stuff than at the selling game. Although I think I was pretty good at it. And, I sort of euphemistically say that I made a lot of money in New York, but I got no respect. And then I went back to being the church priest where I got a lot of respect and no money. And a friend of mine, who is an Episcopal bishop, when I told him that he said, "Well, if you were a bishop, you'd make no money and you'd get no respect." (Laughs) JC: (Laughs) WG: That was only partly true, all that stuff. And, the church I went to was a – named Christ Church. It was in Glen Ridge, New Jersey. And, it had a reputation of being a rector, that's the position I had, a rector killer church. My immediate predecessor had been in there only three years. He was fired by the bishop because he first divorced his wife, kicked her out of the rectory and brought in some other woman. And, of course, enraged the congregation with that behavior. So, the bishop did what he should do and fired him. And, 30 years prior, this was 1991 when I went there, the rector had had some involvement with, probably a parishioner. He was married with children. And in a New York City hotel, he killed himself. JC: Oh, my goodness. WG: And it was – in some ways it was as if that event has still clung to the walls of the church. Its impact was so profound. I met somebody that had attended the church for eight months after that event and did not know about it, indicating that nobody talked about it. It was too painful to communicate. So, I was taking – I knew I was taking on a church that was a tough place and it took, I would say, a good three to four years before things really calmed down and we got going again. And, when I retired in '03, I continued to do part time interim work as a priest in Episcopal churches. And I realized very quickly that when you come newly into a leadership position, whether it's a church or something else, you are inheriting a great deal and the trust relationship that either did or didn't exist with the prior administrator, is going to bedevil you or bless you. And, places where there's been a profound leadership, I discovered it was very easy to come in and I 5 would be immediately trusted and we'd get going and have fun. And places where there had been a succession, would have to be more than one succession of bad leadership, it was going to be a battle of sorts to exert any kind of leadership. And, at this point, I'm just a pew sitter. (Laughs) And enjoying it. JC: Well, we're going to back up a little bit – WG: Sure. JC: -- and we're going to fill in some questions. You talked a little bit about why you chose Norwich. Can you elaborate more on that, why you chose to go to Norwich? WG: Well, I think I chose mostly because of my father. I'd had relatives that went to Dartmouth, and perhaps – and UNH. Perhaps that would have been my mother's choice. But, it was the military that intrigued me. I had a cousin who had been in World War II and I worked with him – he worked for my father. He was about 10 years older and I had, just a high regard for him and I would guess that it was the military side. And I had a classmate, Harry Parkinson at Pinkerton who also got interested in Norwich. And, I remember him saying that he had had an uncle who'd been a soldier in World War II and had died. And I think that was part of his interest in going to Norwich. JC: And you said your major, you majored in history and you kept with that? WG: Yes. JC: Why do you think you chose history, particularly? WG: Good question. I think I had a love of history born of my mother and she had genealogy interests. We were – I learned early on we were descended from Mayflower people and – on her side, not on my father's side. In fact, my ancestors on my father's side fought on the other side during the Revolutionary War. (Laughs) JC: (Laughs) WG: And went from New York City to Canada (chuckles) – came back through New Brunswick, through Maine at a certain point later, several generations later. That kind of had something to do with it. And, I guess other than I'm – I still love history, read a good amount of military history. I sort of think I may be drawn to military history as one who hadn't served because when I got out of seminary there was nothing happening. And, I think if I had thought I should go into the service, it wouldn't be as a chaplain, it would be in the signal corps where I'd started out. I'm not sure if that would be true. And, where was I headed with this – what was the question again? 6 JC: Why you chose history as your major. WG: Oh, why I chose history as my major. I just – I'm not sure. Oh, I was talking about military history. Oh, and I think I had in the back of my head -- When I was a priest in Harrington Park, New Jersey, in a second church, I had a celebration for Veteran's Day in November, whether it fell on Sunday or one of the days before or after. So, I had a breakfast for veterans and their families. And the World War II veterans have a great reputation that no one ever talked about their experience. Well, this was in between an 8:00 and a 10:00 service and I discovered that when the veterans got together, whether it was World War II or later, you couldn't shut them up! (Laughs) JC: (Laughs) WG: And it made sense that they were talking because they knew the people they were talking to would understand where they're coming from. That was their military service. And I wonder if maybe my father's – he was in every battle in World War I, in Europe and was never wounded. So, I sort of grew up with hearing all that kind of stuff. JC: Was he in the first division or was he in the 76th? WG: The 76th Field Artillery Horse Drawn Cavalry. That's where the cavalry part came out of there. But he trained with horses. JC: Who were your roommates at Norwich and where did you live? WG: It was Jackson Hall. I can picture them. I'm not sure I can remember their names. Harry Parkinson was one. And there was a kid from Vermont that went on to West Point after the first year. And we were all bandsmen. And there was a guy, Lemons was one of the guys. He was an upper classman. That was in a subsequent year. But that leads me to an event that happened, I think, in my junior year, when there was a shooting in a room. I think I was on the first floor of Jackman. And across the hall, a guy named Tony Reddington, was with a roommate who had a .45 pistol. And an upperclassman of mine, Norm Elliott, came in the room and saw it and said – the two guys being rooks, "Let me see that." Pick it up. Took the clip out of the handle and aimed it at Tony Reddington and pulled the trigger. And it hit him in the body somewhere. Just unthinkable behavior. You would think. So, he, Tony was taken by ambulance to Hanover. The first successful aorta transplant kept him alive. He was able to survive about an hour's trip at least. However long it took the ambulance to get there and he came back to the school I think the next year and graduated. I'm pretty sure he graduated. And just recently, last year, I think it was last year. Or the year before. No, it was last year, I think, at a Saturday evening dinner at the hotel in Montpelier, I was 7 sitting at a table with my wife and I heard this voice saying, "Who are you?" And I didn't recognize him. And he said – "I'm Bill Gannon." And he said, "Bill Gannon?" And it was Tony Reddington. (Laughs) JC: (Laughs) WG: First time I was seeing him I think, since Norwich. And there he was. JC: Now, you were in band company. WG: Yes. JC: What can you tell me about band company? WG: Well, I'm sure we had – I'm trying to think if we ever played our instruments. I think we did. But I'm not sure when we might have done that. We got to play quite a bit, as a band. And, I think that was daily, which is important to do. I still play the trombone every day, because I play in a couple of concert bands. And I also play in a swing band. A couple of different ones. So, that was an important aspect because you have to keep your armature up if you're a brass player. And we would be playing for the bringing of the flag down. And that would be a daily event. And one of my favorite stories and memories of a time when our band had a major leader, not the professional guy but the cadet, determined that he was going to have a yacht cannon that would shoot, just a blank, and it was positioned under one of the real cannons by the flag pole, and nobody knew that he was going to be doing this, that we were going to be doing it. And he had explained to us, probably about this time, that the bass drum was always hit, this was something we did to simulate a cannon going off. And then we would start with the National Anthem. And on this occasion, I remember seeing a rook standing at attention, holding a string. His arm was up, he was holding a string and he was going to pull the string on – connected to the yacht cannon. So, he was given the command. And he pulled the string. And there was this huge roar and blue or black smoke and we started playing. And I remember looking because the trombones are in the front line, so I remember seeing both columns of cadets down the parade ground. And I was looking at the ones on the left as we faced east, I guess, and the whole column jumped at the cannon sound. And I'm sure the same thing was happening on the other side. There were three regimental officers in the middle and the cannon was sort of aimed at them. I'm not sure of this, but I believe I saw them leave the ground. JC: (Laughs) WG: And, the best part is, they came down saluting. (Laughs) 8 JC: (Laughs) WG: And held the salute for the duration of the National Anthem. (Chuckles) Well, our leader got fired from his – he was reduced from a sergeant to a private. And, (laughs) was discipline. I'm not sure how else he was disciplined and eventually became a leader again. That's a story worth – and, that was the beginning of a tradition of a 105 howitzer being deployed in the things that take place with the flag coming down on the parade ground. JC: Okay. Now, you said you didn't play any sports, you just played the trombone. WG: Right. JC: And, did you participate in any other activities? WG: I skied, but not on the ski team. And, I think that was part of the appeal of Norwich. And back then, there was a ski slope right across from the school. And, on a Saturday for sure and on Sunday, you could just walk across with their skis and just ski. And I remember that those of us in the signal corps course were a part at Mt. Mansfield, of setting up a communication system for some ski races that occurred there and to do that of course, we all got free skiing (laughs) as part of our setting of it up. JC: What did you do to relax when you were at Norwich? WG: Well, I think an important part of my Norwich experience was the fraternity life which we – we joined fraternities – was it our freshman year? I think so. And if it wasn't, it was the sophomore year. Because we ate in – the mess hall is the current chapel, and after the chapel mess hall, it was in the fraternities that most, but not all, that most of the school had their meals, lunch and dinner. And, the social life of the fraternity, I think, was very important. We had parties just about every Saturday night and we had a beer keg. And the commandant came around to make sure we weren't drinking. And the word went out ahead of his visiting, to the first fraternity. There were six, I think. And, that fraternity spread the word around the others that he's on his way. And when we got that word, we all had paper cups, so that by the time he got there, the keg was behind a two-part door. When it was open, the top part was open, but when he was coming, the top part was closed so you couldn't see the keg. And he would come down, this was in the basement, and he'd come down and we'd all start singing "For He's a Jolly Good Fellow." (Laughs) JC: (Laughs) WG: And I'm sure he knew what was going on. And I would have to say, I would expect that the benefit in part was, and I don't know if anybody's studied this, but I'll bet there was a minimum of drunken driving accidents on the highways if all 9 the drinking was happening at the school. So, the social life centered – and Vermont College was a place where we got dates. Sometimes we went south, I can't remember the name of the school or the town, but it was in south Vermont. Some guys went to New York state for drinking purposes, because you could drink at 18 in New York state. And I remember one – I had a very close friend, Carl Haskell, who was a year older. And I remember on one occasion he had a musket and he and I went out to a nearby bridge and I got to fire the musket and the fun part of that was learning that you pull the trigger and then you wait. (Laughs) JC: Yes. (Laughs) WG: And I swear I could see the bullet flying through the air! JC: (Laughs) WG: (Laughs) And I know that there were some others who – I didn't go hunting. I hunted squirrels when I was growing up in Chester. But some guys were hunters and that was part of the relaxing. I played the trombone in a dance band, The Grenadiers. There was some pick up jam sessions. I remember a classmate who has become a famous military historian, Carl Estes, Este, I'm not sure which it is. JC: I think it's Este1 WG: Este, right. And he played the jazz guitar in the group. So that was – I've always been a big reader. Tony Reddington told me when I saw him that he started reading Soren Kierkegaard because he saw a copy in my hip back pocket of the paperback, by that Danish existentialist philosopher. JC: What fraternity were you in? WG: SAE. Sigma Alpha Epsilon. JC: Okay. And, tell me a little bit more about The Grenadiers. WG: Well, it was a dance band. I think there were – there's a full sax section or if not full, at least almost. Which would mean four saxes, full would be five, usually. And there were either two or three trumpets. There were two or three trombones. Maybe there are four, I'm not sure. Double bass, stand-up bass, drums and I'm not sure if we had, we probably had a pianist. And that was the standard – maybe also guitar, I'm not sure about that. That was the standard makeup of dance bands in those days. Still is for that matter. And, I don't remember – we must have 1 Carlo D'Este 10 played for dances. I don't remember doing it. But, the music was fully, I would have to say, at the top of my relaxing moments. I can play the piano. When I was 12, I had lessons from a jazz piano player who taught me the chords and I had – as I said, this was on the piano, of all the chords. So, what happens is, you can get what's called a fake book which has the melody line and the chords. Guitar players use them, of course. But on the piano, you can play the chord with the left hand, melody with the right. And, I used to do some of that stuff in the fraternity house on the piano. And I remember one fun time at the fraternity house, at a party, they had – I didn't have anything to do with this – but they had taped the girl's restroom. And at the conclusion, after all the dates had been taken home or left to however they got home, I mean, I think it was around 12:00 or 12:30 at night, we gathered in the kitchen to listen to the tape. And we roared with laughter when we heard one girl say, "This party shits. Let's go down to Dartmouth where they really know how to party!" JC: (Laughs) WG: (Laughs) JC: Do you remember any particular song that y'all would play? WG: Songs? Well, the songbook back then, which is still true for me now, "How High the Moon," "Sunny Side of the Street," "Body and Soul," "There Will Be Another You," "The Very Thought of You," and all those. I mean there are about – there's got to be over a thousand of them that are in my head. JC: What about some Norwich songs? WG: Well, there is the school song, which I don't think I ever fully learned the words to. JC: (Chuckles) WG: It doesn't really impress me, musically. (Chuckles) JC: Most alma maters don't. (Laughs) WG: Right. JC: What about "On the Steps of Old Jackman?" WG: Is that a song? JC: Do you remember that one? 11 WG: No, I don't. JC: Oh, okay. WG: I think that's since my time there. And I remember it being sung at some reunion recently. JC: That's one a lot of people sometimes mention. What instructor – who were the instructors who were most influential to you during your time at Norwich? WG: Well, Rev. Hershel Miller was one, and he was the priest of a small Episcopal Church in Northfield as well as on the faculty of Norwich University in the religion department. There was a Roman Catholic priest who taught courses in the religion department and Hershel and that was the makeup of the department. In the – the head of the history department was a Dr. Morse, who was a Harvard graduate, I'm pretty sure. And, my – I took a number of courses, and the name is escaping me, but he was published. He was Eisenhower's historian. [Albert Norman?] And probably the name will come to me. And he lived a long time after retiring, and always sent me Christmas cards. And, I wasn't always an "A" student in his classes, usually a "B" student, I guess. But he seemed to have taken – I think he liked the fact that I went on to seminary. Eber Spencer was the government professor that I had in philosophy – political philosophy course. And he wrote my recommendation for law school. I was very fond of him. There was an English teacher who was the – this was a big part of my life were the Pegasus Players. And the advisor for the Pegasus Players, I think his name was Nelson but I'm not sure. But, in my sophomore year, a friend got me involved in the Pegasus Players and a play called "Time Limit." And, for some reason, I got to lead. I don't know why. And that was the beginning of – that changed my life. My first year I was basically a "C" student. And my second year, I became a dean's list student. And I think that was true for the rest of my life at Norwich. And it was theatre that did it for me. And I found that after getting involved in theatre that I studied less and got better grades. So, I was being more purposeful and with it in my studying. And, in my junior year, I think, I was playing King Creon in the Sophocles play "Antigone" and I think it was somewhat influential in my life. I had a line that I gave in the play. I was speaking to a subordinate person in the play, and the line was, "You dazzle me." And it was a put-down. And the mostly cadet audience roared. It was a total surprise to me that that would happen. And I think I grew to like hearing people laugh. (Laughs) JC: (Laughs) WG: And it's been true in my teaching and church (?) [0:47:04] life since I tended to be somewhat entertaining. 12 JC: What were your favorite classes and least favorite classes? WG: My history classes were – that was one of my favorites. The philosophy classes were all my favorite. I took economics and I would say that had less interest to me but money had less interest to me later. Biology was okay and my first-year math class was so-so. I had had everything in high school, including calculus and I think I could have gone on and majored in math if I wanted to, but the math class was business math. And, much later in life, this could be the reason I didn't like it as much, I got tested for what I should be doing which really didn't provide any surprises. Part of the test was a math test and I'm surprised to have the guy tell me, this was a phycologist that administered the tests, that I'd gotten all the easy questions wrong and all the difficult questions right. (Chuckles) JC: (Chuckles) WG: Which, I guess, means if I'm not entertained, my mind goes to sleep. (Laughs) JC: (Laughs) WG: And I don't pick up on stuff, which could mean I should never fly an airplane. JC: (Laughs) Probably so. What do you remember about being a rook? WG: Well, I remember being yelled at. I remember, I almost didn't come back. And, I think that that was partly – I got one – I remember getting 16 demerits one month. 12 was the limit. And for every demerit over 12 you had to march with a rifle for an hour around the parade ground. So, when I was doing my four hours, I was saying to myself, "This will never happen again," proving that harsh punishment can educate. I remember, but this was true later on too, but I remember feeling somewhat awed and admiring of the senior leaders in the barracks. The company commander and the first and second lieutenant. And I remember in the junior ROTC summer camp, which was Ft. Gordon in Georgia for me in signal (?) [0:50:43] corps, finding one of my first-year cadet officers who had inscribed his name in the firing range. When you were firing, you were behind the targets, underground, the bullets flying over your head, and it was a great pleasure that I saw that. And I have since made a great deal, I think, in my own mind, and to a few people who are considering Norwich, of the importance of the cadre that first year. And I believe that it is somewhat rare today for young people whose peer group up through last year of school, is their age group, and that's somewhat adjusted by the Norwich experience because your peer group at Norwich, your first year is your age group and then the rest, older cadets who are teaching you and that makes a lot of sense to me. And whether they're being nice about it or not, you still learned how to make the beds the way they wanted you to and shining your shoes and polishing your brass, pressing your pants and shirt and where to keep 13 stuff in a drawer, in a bureau drawer in the room. And the other aspects of getting ready for a daily inspection. And I think, generally, post-Norwich thinking, that most people, it's not until they hit the work world, that their peer group is other than their age group and it makes it, in my mind, much more important to have intergenerational experiences. This is true in the music world. And I think when you learn an instrument you have a non-parent teaching you how to play something, that's different. And parents are probably not so good at teaching because they have such an emotional investment. And when I was teaching in my private schools, three of them being boarding schools, I always thought that we teachers were doing a better job of parenting because we didn't have the emotional investment that the parent has. And very recently I've read that up until the 1970s, the nurturing community in a family wasn't just the two parents. It was grandparents, aunts and uncles, cousins, older kids, non-relatives that were functioning as aunts and uncles and somehow, at some point, maybe it's not the 70s, maybe it's the 50s, who knows. Life changed in the nurturing experience growing up, which could make the Norwich experience that much more important. JC: Now, you said you got 16 demerits. Do you remember what you did? WG: I don't. It was sloppy, whatever it was. I didn't – I may have missed a class. That was worth two. And, I don't know, if I didn't shine my shoes or something. But it was dumb stuff. JC: What was the hardest part of attending Norwich? WG: I would guess the first three months was the hardest part. And what you learned over the four years was – and I retained this in my head at least – is the non-military person is just clueless about what's happening in the military. And what's happening is you're gaining mastery over a whole culture and living in that culture. And once you gain the mastery, you're just doing what you knew how to do. And, that's relaxing. (Laughs) And the – I can remember coming back as the sophomore and how happy everybody was. And when we visit Norwich, we – and they mix the cadets up with the visiting people, it seems as if the cadets all have a very high spirit of being at ease and happy and on top of things and I think that's part of, that's part of the musical experience, is gaining mastery at an early age over something. And somebody's written a book recently called Grit, I don't know if you know of it. JC: I've heard of it. WG: You've heard of it. And she's a social psychologist. And her main point, which is present in advertising for the book is, it's not the smartest people who become 14 the most successful. It's people who've learned perseverance. And I think that's part of the Norwich experience for those who don't drop out. JC: What was your favorite part about Norwich? WG: Going back. (Laughs) And not being part of the cadet corps. JC: (Laughs) WG: (Laughs) I guess the mess hall was a favorite part. The fraternities were a favorite part. I loved the parading, in the band. That was a favorite part. Still, when I hear a marching band drums, I get a special tingle. And the two bands that I play in, we're playing mostly serious and semi-serious music. Stuff like medleys from Duke Ellington or Broadway show medleys, that kind of stuff, but we also play marches. And I always enjoy playing the marches. And, I think the dance band is the direct descendent of the marching band. JC: What was the most important thing you think that Norwich taught you? WG: Good question. I would think it was perseverance. Now, that's somewhat influenced having just read this book. But, I tend to – well I'll tell you a musical story. I was living – I was single, living – having broken up with my wife, in Peekskill, New York and all – forever after Norwich, I was always active as a musician, mostly in jazz swing bands. So, I had a job at a New York City college, Hofstra I think, but I'm not sure that that's in New York City, but there's one that is in New York City. And, I was to play, I also play the double bass, I was to play there one night and my car broke down. I was to play both instruments, trombone and bass. So, I determined that I would try, by taxi and then by train, to get into the city with a standup bass and a trombone. Most of my playing in these swing bands is without music because it's usually improvised. So, I got myself into the city. Got through the subway turnstile, was standing on the subway, bass in one arm and trombone being held by the other, and a Chinaman came up and looked at me and twisted around me, and I was saying to myself, "Is this guy going to steal one of my instruments and run off and how will I chase after him?" And it looked up, and in sort of broken English, he said, "You musician?" (Laughs) JC: (Laughs) WG: Which, of course I was. And the thought now of the effort I went to get from Peekskill to the gig and back, was rather extraordinary. But it has been true of my life generally that I push hard. JC: Norwich's motto is "I Will Try." What does that mean to you? 15 WG: Well, I always thought it was a dumb motto. I thought they could do better. Even "Lay or Bust" is a better motto, maybe. (Laughs) JC: (Laughs) WG: I mean, it's clear that some ad man hasn't designed it. But I actually think, my second and third thoughts about it is, it's pretty good. And I just read that infants – we saw a 12 month or 14-month-old boy in a restaurant waiting room with grandparents, parents surrounding it and he was standing with his arms out, back and forth as he maintains his balance. Is he going to take a step, or isn't he? That being hugely entertaining to the family and everybody else. That infants have to try again and again and again and they don't experience shame or failure. So, that could say that one of the more inhibiting aspects of adult life is when we fail and get all hung up over it, rather than trying again. And, it turns out, in science and in life generally, so much of the best stuff that happens, happens because you don't give up. JC: What does Partridge's idea of a citizen soldier mean to you? WG: Well, it means that I would vote for universal military training. (Laughs) JC: (Laughs) WG: I think that there is a national community that is being addressed by that identity. And the contributions that we make as citizens to our national life are going to all be happening locally, to be sure. But, we are citizen soldiers in any – in many of the contributions that we make whether it's in the military or not. And, I just think – especially at the late adolescence early adulthood stage of life, there are advantages to the military experience. I had a cab – a driver from an automobile company give me a ride home while they fixed my car and she'd just gotten out of a four-year air force stint and she told me – I asked her if she'd gone back to college because she had gone into the air force after high school. She said she had tried community college but it just didn't take, and my sense of it was that she couldn't stand the people she was going to school with. That they didn't have the dedication and seriousness that (inaudible) [1:05:21] the air force had had. And I've also read recently, I don't know if you've read Sabastian Junger's book Tribe but I can recommend it. It's short. The pages are short. And it's about our society and its brokenness and how people coming out of the military, coming from such a self-sacrificing, dedicated community oriented life into a me-too-ism, lack of community life in our country generally. And he's attributing that, rightly or wrongly, I'm not sure, but it makes some sense. Attributing to that, the post – PTSD depression. He points out that after 9/11 in New York City, the murder rate was cut in half, the suicide rate was cut in half because it was such – it was a greater sense of community. And I think Norwich has that sense of community that he's saying is missing. So, maybe Norwich 16 people should be prepared for the dysfunctional world they're entering and how to cope with it. JC: Now, after graduation, you went on to seminary. You never did join the military. WG: Right. JC: How did your training at Norwich prepare you for life? WG: Well, I think that's the same question as earlier. I think it prepared me for perseverance. I was a preacher at Norwich after I graduated from seminary. And, Herbert Spencer, my philosophy politics teacher, told me after the sermon that he was just amazed at how much more mature I was than I was at Norwich. And I believe that this may be true of graduate study generally that you learn to think in a more disciplined way than you did in college, which is not a commentary on Norwich necessarily but perhaps on our expectations of what college is supposed to do. And my experience in graduate school was reading a – I'm a big reader – and when I got there I took a speed reading course knowing that a huge amount of time was going to be spent reading. And it was very effective. But I believe part of what was happening to me was, in seminary I was learning how other people of great skill think. Doesn't mean that I bought their thought, but I knew how they were thinking. And I think that's – that was something that I – I would have to say that whatever I learned at Norwich, that deepened the thinking aspect of life that I received. JC: How do you think your professional life would have been different had you not been a Norwich graduate? WG: Well, that's good. I don't know. It could go back to perseverance. I've been a very outspoken person in my professional life. And, I think that could have been nurtured at Norwich, calling a spade a spade when I would see it, regardless of the consequences. And I think I sort of have a reputation in that way. Some people tell me that they are amazed at my courage, that I don't seem to be scared by what other people are scared of. And I think I was a very fearful person my first year at Norwich. And that may have – when I went to the summer camp training, I had what I regard as a very important experience. There were about 750 or 800 cadets. And we were taken into a field and told to yell as loud as we could. And so I was chosen of the three to be the regimental cadet colonel for marching all of the cadets from the barracks area to a parade area and doing the parade thing and marching back. And a regular army lieutenant took me – I didn't have any misgivings about this because part of the Norwich experience, even if you weren't in a command position, I was a private all first three years, was that you've seen people do this over and over again. So, you're ready to mimic what you see. And – but he took me over the trip I'd be taking, so we rehearsed. I knew what the commands were going to be but I'd hadn't known where I'd being going. So, we rehearsed the whole thing. 17 Now, I can tell you, as a priest, it became – that inspired me always to have wedding rehearsals. (Laughs) JC: (Laughs) WG: And the value of rehearsing is huge in my head. And I think that could be part of the Norwich experience. But, by the time I got to Ft. Gordon, Georgia, I was relatively fearless at, I think, a lot of the military stuff that other people were probably somewhat wary of because of the Norwich experience. And when I didn't go in the military, my feeling was, because of Norwich, I've done that. I'm not interested in doing it again. (Chuckles) JC: (Chuckles) WG: I want to get onto other things. JC: Do you think being a Norwich graduate opened doors for you that wouldn't have been open otherwise? WG: Well, that's a good question. I don't know. I also would say, and I think it's important to know this, that when I was there, partly the influence of this religion teacher, there were a high number of Norwich guys that went to seminary, and it could be partly the military because a big part of Sunday morning life is ritual. But – and I think it could be the emphasis on surface that the military had and Norwich has. And I don't know what the situation is now. I don't think being a minister today has the social significance that it once had. It's not something everybody's dying to do. But that, I think there was a – I would think that probably more people were going to seminary in those old days from that school than perhaps from others. JC: Do you think Norwich graduates have a special bond that other military or civilian schools don't have? WG: I don't know. JC: What about band (?) [1:14:33] company? Now I've heard – WG: Oh yes. Yes. Yes. JC: -- that kids have very close knit bonds. WG: Yes, yes. That's also true in my jazz life. You meet a jazz musician anywhere, you're totally at ease. And he may be totally untrustworthy but you don't know that and you're willing to trust him until he proves otherwise. And, yes, I would guess that the Norwich – certainly the band's people at Norwich this is true of. And it's just partly because you know – you both know what the other one has 18 been through. And, to a certain extent, I wouldn't be surprised if the same thing is true for all of the Norwich graduates. JC: Now, have you been involved with Norwich since you graduated? WG: I was part of the alumni association in the 80s. I was asked to be the baccalaureate speaker at a graduation in '86, when the president was – JC: General Todd? WG: Yes. General Todd. And, I've occasionally gone to the send offs of, and to the occasional (sic) when Schneider came to Bedford within the past year. And, that's what I think. JC: Do you stay in touch with any of your classmates? WG: I've got one that I stay in touch with, who has been forbidden from coming to the school because he threatened to tear off the veil of a Muslim – JC: Oh! (Laughs) WG: -- cadet. And I just don't agree with that at all. I think there's a lot of stupidity at work in the anti-Muslim feeling. And the real situation is that Saudi Arabian Wahhabism which merged the tribal culture of Saudi Arabia with Islam and which has been exported both to this country and to other parts of the world which has resulted in ISIS and such a bad reputation for Muslims. But, there you go. JC: What advice would you give a rook today on how to survive and thrive at Norwich? WG: (Laughs) They should try. JC: (Laughs) WG: Whatever it is. Keep trying. JC: Now, did you have any other relatives that attended Norwich? WG: No. JC: Is there anything else you'd like to add or have a comment? WG: I'll probably think of it after you leave. 19 JC: (Laughs) WG: (Laughs) JC: That's generally the way it goes. Alright, well I thank you very much for this interview. WG: You're welcome. It's been very enjoyable. JC: Thank you. (end of audio)

AN ANALYSIS OF SPEECH ACTS IN MARTIN LUTHER KING'S "I HAVE A DREAM" SPEECH Saiko Rudi Kasenda English Literature, Faculty of Languages and Arts, Surabaya State University rudisaikokasenda@gmail.com Lisetyo Ariyanti, S.S., M.Pd. English Department, Faculty of Languages and Arts, Surabaya State University lisetyo.a@yahoo.com ABSTRAK Memerintah seseorang telah menjadi sesuatu yang amat umum di masyarakat. Hal tersebut selalu terjadi di setiap aspek ketika berkomunikasi yang tanpa disadari terjadi. Ini dapat didefinisikan sebagai speech act yang pada dasarnya adalah suatu tindakan yang dilakukan melalui perkataan. Fokus skripsi ini adalah speech act yang diucapkan Martin Luther King di pidatonya yang berjudul "I Have a Dream". Rumusan masalah yang diajukan pada skripsi ini adalah (1) Apakah makna yang tersirat dari speech acts yang diucapkan Martin Luther King di pidatonya yang berjudul "I Have a Dream"?, (2) Bagaimana speech acts yang diucapkan Martin dapat mempengaruhi pendengarnya?, dan (3) Apakah yang diharapkan Martin melalui speech acts yang diucapkan pada pidatonya tersebut? Skripsi ini bertujuan untuk mengungkap speech acts yang diucapkan oleh Martin Luther King. Dalam hal ini, skrispsi ini mencoba menganalisa makna tersirat yang terdapat dalam speech acts yang diucapkan oleh Martin Luther King, bagaimana speech acts tersebut dapat mempengaruhi pendengarnya, serta tindakan yang diharapkan oleh Martin dalam speech acts-nya. Metode deskriptif kualitatif beserta teori dari Yule dan Searle diaplikasikan di dalam skripsi ini. Ada beberapa langkah yang diterapkan dalam skripsi ini. Langkah-langkah tersebut adalah menganalisa makna tersirat dari speech acts yang diucapkan oleh Martin beserta tipe locutionary dan illocutionary-nya, menganalasi pengulangan sebagai cara bagi Martin untuk mempengaruhi pendengarnya, dan menganalisa tindakan yang diharapkan Martin dari speech acts-nya. Hasil dalam skripsi ini menunjukkan bahwa speech acts Martin memiliki berbagai makna tersirat. Hal ini merupakan pencerminan dari cara Martin mencoba mempengaruhi pendengarnya mengenai hal yang berkaitan dengan diskriminasi dan ketidakadilan yang terjadi pada orang kulit hitam pada saat itu. Pengulangan yang terdapat pada pidato "I Have a Dream" juga dapat dipahami sebagai caranya untuk mempengaruhi pendengarnya dan juga pandangannya sebagai figur yang sangat berpengaruh di masa Civil Rights Movement. Speech acts yang diucapkan Martin juga dapat dilihat sebagai caranya untuk menunjukkan harapan dan aspirasinya. Ini disebabkan karena speech acts-nya adalah wadah bagi Martin untuk menentang ketidakadilan pada orang kulit hitam. Dalam hal ini, pengulangan pada speech acts menunjukkan bahwa harapan yang dimiliki Martin sangatlah kuat. Penggunaan kekuasaan juga dapat dipahami dari speech acts Martin. Kata kunci: speech act, locutionary act, illocutionary act, perlocutionary act ABSTRACT Getting other people to do something has been something very common in our society. It is something that always occurs in human interaction in almost every aspect in our lives which is unconsciously done. This is defined as speech act which is basically described as type of action performed by a speaker with the utterance (Yule, 2006, p. 118). This study focuses on speech act performed by Martin Luther King Jr in his speech called "I Have a Dream". The research questions proposed in this study are (1) What are intended meanings in Martin Luther King's speech acts in his "I Have a Dream" speech?, (2) How do Martin's speech acts in his "I Have a Dream" speech engage the audience?, and (3) What are actions hoped by Martin Luther King in his speech acts?.The purpose of this study is to reveal the significance of speech acts performed by Martin Luther King. This study includes the analysis of intended meanings embedded in Martin's speech acts, how the speech acts are able to engage the audience as well as actions hoped by Martin in his speech acts. The writer applies descriptive and qualitative method and speech act theory from Yule and Searle. In the data analysis, there are several steps which are applied, they are analyzing intended meanings in Martin's speech acts as well as its locutionary act and illocutionary act type, analyzing repetition as the mean that allows Martin to engage the audience, and analyzing hope that is implied in his speech acts. The result shows that Martin's speech acts have various intended meanings. This is as the result of how Martin tried to engage the audience about matters related to discrimination and injustices towards the African-Americans or the Negro people. In this case, repetition that appears in many of Martin's speech acts is seen as the signal of his attempt to influence the audience as well as his vision as the widely influential figure who fought for justice for the Negro people during the Civil Rights Movement. As Martin's speech acts in his "I Have a Dream" are the form of his strong resistance of the discrimination and injustices, they also serve as the mean to show his hope or aspiration as well. In this case, repetitions in his speech acts are seen as the signal that Martin's hopes are strongly spoken. The use of power is also revealed in Martin's speech acts. Key words: speech act, locutionary act, illocutionary act, perlocutionary act INTRODUCTION When someone says something such as "I'm so thirsty" to his boyfriend, then the boy would immediately do something. He would bring a glass of fresh water to the girlfriend so that she would not be thirsty anymore. This indicates how the girlfriend as the speaker can make someone else to do something without deliberately asking the person by saying "Could you please bring me a glass of water?" or "Fetch me a glass of water, please." This is the case of how speech act occurs. It is basically defined as the actions performed in saying something (Cutting, 2002, p. 16). It can be understood through different levels and through various approaches. In this case, a speech can be understood through Speech Act Theory which is a part of Pragmatics. Speech act theory is related to description of actions such as 'requesting', 'commanding', 'questioning', or 'informing' (Yule 2006: 118). Speech acts are classified into three levels; locutionary acts, illocutionary acts, and perlocutionary acts (Cutting, 2002, p.16). It will be interesting to analyze public speech spoken by someone more deeply through its speech acts since it is found that people or hearers are not actually aware about the intended meanings that a speaker has delivered. A public speech called "I Have a Dream" by Martin Luther King Jr. is chosen as the data source of the study since it contains intended meanings and associations to social phenomena that captured the portrayal of inequality, power abuse, and the use of power. Speech Acts is not something new to be analyzed. It has been analyzed by Murmaniati, Riyanto and Christy as main points of their study. Murmaniati used a book containing Soekarno's public speech as the data to analyze his speech acts. The speech is used by Soekarno as a way to protest about injustice done by the government of Netherland at that time. While Murmaniati used Soekarno's speech as her source of data, Riyanto used a literary work called 'Fences' written by Pulitzer Prize winner August Wilson. 'Fences' is a drama about black people in 1950s. He analyzed the speech acts used by characters to show how the characters in the drama could engage other characters to do something. The speech act is also employed by Christy to be analyzed in her research study. She used a literary work as her source of data as well. She used George Bernard Shaw's novel called 'Arms and the Man' to show how speech acts could raise the issue of power. This study will try to analyze speech acts spoken by Martin Luther King Jr in his "I Have a Dream" speech by applying speech act theory which is a part of pragmatics. Historical values contributing to the production of Martin Luther King Jr's speech acts such as social aspects and culture at that time will be the points that would lead to answering the conducted research questions. The research questions of this study are: (1) What are intended meanings in Martin Luther King's speech acts in his "I Have a Dream" speech mean?, (2) How do Martin Luther King's speech acts in his "I Have a Dream" speech engage the listeners?, and (3) What are actions hoped by Martin Luther King from his speech acts? This study is conducted to find the intended meanings in speech acts spoken by Martin Luther King in his "I Have a Dream" speech, to find out how speech acts in Martin Luther King's "I Have a Dream" speech engage the listeners, and to find out the actions hoped by Martin Luther King from his speech acts in his "I Have a Dream" speech. The significance of the study is to make the readers understand the significance of the use of speech acts used in Martin Luther King 's "I Have a Dream" speech. Moreover, it is hoped that this study could be a reminder of the importance of appreciating other people's right without looking at their race and social status. Several theories are applied in conducting this study. The first theory is speech act theory comes byYule and Searle. In very general terms speech acts are the type of action performed by a speaker with the utterance (Yule, 2006, p. 118). Another theory used in this study is from Hymes and Brown. In this case, the theory is referring to context that determine, specify, or clarify the meaning of an event or other occurrence. Repetition theory from Tannen and Murmaniati are also applied in this study. Another theory used in this study is by Fairclough and Foucault which refers to power in discourse. RESEARCH METHOD Descriptive qualitative is the method used in this study. Descriptive qualitative method is concerned with structures and patterns. Since this study focuses on Martin Luther King's speech acts, the subject of this study is Martin himself. He was the writer and the sole speaker of the speech. The source of data used in this study is taken from Martin Luther King Jr's "I Have a Dream" speech. The researcher uses utterances in Martin Luther King Jr's speech called "I Have a Dream" as the source of the data. Meanwhile, the data used in this study is utterances from Martin Luther King Jr's "I Have a Dream" speech. Observation is applied as the mean to find out the answers of the the research questions. In this study, the writer and "I Have a Dream" by Martin Luther King Jr. are the instruments who observes Martin Luther King's "I Have a Dream" speech. The writer uses his skill to collect the data from various sources. The point in which the writer is the primary instrument or medium through which the research is conducted (Lofland, Snow, Anderson, & Lofland, 2006, p. 3), Laptop/computer, digital files and other electronic devices are used as the tools to support the instruments and data in conducting this study. In conducting data analysis in his research study the researcher uses some procedures and techniques. There are three steps of analyzing data: data reduction, data display, conclusion, and verification (Miles and Huberman, 1992, p. 20). In order to answer the three research questions, understanding features of context is the first step that will be done. The researcher will focus on matters related to the "I Have a Dream" speech such as the addressor of the speech, the addressee in locutionary and illocutionary speech acts. The Analysis of the study are based on the three research questions: The first research question is about intended meanings in Martin Luther King's speech acts. The first step of answering the first research question is Answering Features of Context, such as participant, topic, setting, channel, code, event, key, and purpose are the first thing that will be done. Then, it will be followed by classifying Locutionary Act. In this stage utterances are classified into several locutionary acts (Declarative Imperative, or Interrogative). After that, the intended meanings are analyzed by reviewing the context and the locutionary act. After finding out the intended meanings in speech acts spoken by Martin Luther King Jr, Searle's theory and other theories are used to classify illocutionary speech act. Based on his theory, there are five categories of illocutionary speech act (representative, directive, comissive, expressive, and declaration). The second research question is about how Martin's speech acts are able to engage the audience. In this case, the question is answered by using repetition theory by Murmaniati and Tannen. The repetitions in Martin's speech acts are analyzed to find out its functions that can contribute to the speech acts. The third reserach question is about hopes implied in Martin's speech acts. The hopes are the representation of the perlocutionary acts. In order to answer the question, the first thing that will be done is reviewing the intended meanings embedded in the speech acts produced by Martin Luther King Jr and how the repetition of his speech acts employed by Martin could engage his audience. DATA ANALYSIS AND DISCUSSION Data Analysis On this section, the analysis of the first, the second, and the third research questions are shown each data. Each data consists of Martin's speech acts followed by the analysis which are presented by using three paragraphs. The first section displays the analysis the first research question. The second section displays the analysis the second research question. And the third section displays the analysis of the third research question. Presentation of Data 2 Intended Meanings in Martin's Speech Acts in Data 2 Two speech acts in the passage above contain Martin Luther King Jr's intended meanings, how they can engage the audience, and hope beneath them. Martin's refusal toward the notion of the absence of opportunity to achieve justice is the theme of the speech acts above. The speech acts above can be seen on paragraph 5 in line 39 to line 43. It is understood that Martin Luther King Jr's put himself as the symbol of himself and his audience who cannot accept injustice toward Negro people. In this case, Martin uses the phrase "the bank of justice" and "insufficient funds" in the speech acts to reflect Martin's denial towards the state where they do not have a chance to achieve racial justice. In this case, the speech act has intended meaning of refusal. It demonstrates Martin's disbelief that there is nothing that can be done to get racial justice and to end segregation and discrimination towards the Negro people. The speech act above also seems to have another intended meaning. It is not just about Martin Luther King Jr's refusal of injustice which is racism toward Negro people. It is also understood that the speech act has an intended meaning of suggesting. The speech act above proposes the audience to have the same belief that there is still opportunity to fight for racial justice. It shows that Martin would like to influence the audience that somehow racial justice can be achieved as long as they believe that it can be accomplished. The speech acts above can be categorized as comissive speech act which is a representation of Martin Luther King Jr's rejection toward racism of Negro people. As a speech act that has intended meaning of suggestion, which is to have the audience the same belief that racial justice can be achieved, it can be classified as directive speech act which commits other people to do something. How Speech Acts in Data 2 Engage the Audience How Martin Luther King Jr could engage his audience is associated in the use of repetition of words "we refuse to believe" in his speech acts above. It can be known that the words "we refuse to believe" are repeated twice. As can be noticed on the speech acts above, the words "we refuse to believe" is followed by clauses such as "there are insufficient funds in the great vaults of opportunity of this nation" and "the bank of justice is bankrupt." Those can be understood as the reflections of racism of Negro people. The existence of repetition in those speech acts is understood to emphasize particular circumstances. It is reflected by how the indications of strong resistance of Martin Luther King Jr toward racial injustice of Negro people are easily recognized in those speech acts. It implies Martin Luther King Jr's will to ask his audience to reject whatever segregation that happened to Negro people and to gain righteousness that had been fought for so long. It is understood that Martin Luther King Jr would like to prove his audience that there was still an opportunity that could be achieved to end racism of Negro people. The use of repetition can also be understood to give the audience a thought that racial injustice could be ended them if they have courage to make a change. Hope Implied in Martin's Speech Acts in Data 2 The speech acts above express what Martin Luther King Jr felt delivered through locutionary act of declarative. In this case, the speech acts have intended meanings of suggesting and refusing. The speech acts are intended to offer Martin Luther King Jr's audience an idea to do the same thing like Martin Luther king Jr did which was rejecting racism toward Negro people. They also have an intended meaning of refusal which put Martin Luther King Jr and his audience to have no tolerance to injustice toward Negro people. Those speech acts can be classified as comissive act which express Martin Luther King Jr's refusal. It can also be interpreted as directive speech acts having intended meaning of suggesting. The use of repetition "we refuse to believe" reflects how the strong resistance of Martin Luther King Jr toward racial injustice of Negro people is easily recognized in those speech acts. It is understood that Martin Luther King Jr would like to prove his audience that there was still an opportunity that could be achieved to end racism of Negro people. By looking at those speech acts explained before, it can be seen that Martin Luther King Jr hoped that he wanted the audience to have the same point of view that justice can achieved as long they believe that it can be accomplished. It can also be understood that Martin would like to influence the audience to refuse that there is no chance left for them to gain justice and to end racial discrimination. The realization of Martin's hope in the speech acts above is the signing of Civil Rights Act of 1964, Voting Rights of Act of 1965, and Civil Rights Act of 1968. Those acts are signed to end segregation and discrimination of the African-American people and to open opportunity for them to live and to vote. SUMMARY OF DATA ANALYSIS Summary of Intended Meanings in Martin Luther King's Speech Acts Martin's speech acts are found to have various intended meanings. They are spoken by him as statement of fact, as complaint, as refusal, as suggestion, as persuasion, and as assertion. Table 1: Intended Meanings in Martin's Speech Acts Data Speech Act Locutionary Type Illocutionary Type Intended Meaning 1 One hundred years later, we must face the tragic fact that the Negro is still not free. Statement Expressive & Representative As statement of fact and as a complaint. 1 One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. Statement Expressive & Representative As statement of fact and as a complaint. 1 One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. Statement Expressive & Representative As statement of fact and as a complaint. 1 One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land. Statement Expressive & Representative As statement of fact and as a complaint. 2 We refuse to believe that the bank of justice is bankrupt. Statement Comissive & Directive As a refusal and as a suggestion 2 We refuse to believe that there insufficient funds in the great vaults of opportunity of this nation. Statement Comissive & Directive As a refusal and as a suggestion 3 Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Statement Directive As a suggestion 3 Now is the time to open the doors of opportunity to all of God's children. Statement Directive As a suggestion 3 Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Statement Directive As a suggestion 4 We must forever conduct our struggle on the high plane of dignity and discipline. Statement Directive As a suggestion 4 We must not allow our creative protest to degenerate into physical violence. Statement Directive As a suggestion 5 We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. Statement Expressive As a complaint 5 We cannot be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. Statement Expressive As a complaint 5 We can never be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. Statement Expressive As a complaint 6 Go back to Mississippi, go back to Alabama, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Statement Directive As a suggestion 7 "I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal." Statement Representative As a persuasion 7 "I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at a table of brotherhood." Statement Representative As a persuasion 7 "I have a dream that one day even the state of Mississippi, a desert state, sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice." Statement Representative As a persuasion 7 "I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." Statement Representative As a persuasion 8 With this faith we will be able to hew out of the mountain of despair a stone of hope. Statement Representative & Directive As an assertion and as a suggestion. 8 With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. Statement Representative & Directive As an assertion and as a suggestion. 8 With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day. Statement Representative & Directive As an assertion and as a suggestion. 9 And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Statement Directive As a sugestion 9 Let freedom ring from the mighty mountains of New York. Statement Directive As a suggestion 9 Let freedom ring from the heightening Alleghenies of Pennsylvania! Statement Directive As a suggestion 9 Let freedom ring from the snowcapped Rockies of Colorado! Statement Directive As a suggestion 9 Let freedom ring from the curvaceous slopes of California! Statement Directive As a suggestion Summary of How Martin Luther King's Speech Acts Engage the Audience Repetitions in Martin Luther King's speech acts play such a significant part in his "I Have a Dream" speech. It is seen as a medium that allows Martin to engage the audience. In this case, the repetitions are found to have various functions, such as: as reminder, as an objection, to show Martin's dissatisfaction, to show Martin's assurance, as an advice, and to unite his audience. Table 2: Repetition in Martin Luther King's Speech Acts Data Speech Acts Repeated Sentence or Phrase Function 1 ""One hundred years later, we must face the tragic fact that the Negro is still not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land." One hundred years later As a reminder 2 "We refuse to believe that the bank of justice is bankrupt. We refuse to believe that there insufficient funds in the great vaults of opportunity of this nation." We refuse to believe As an objection 3 "Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to open the doors of opportunity to all of God's children. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood." Now is the time To urge the audience to take actions 4 "We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence." We must As an advice 5 "We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We can never be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote." We can never be satisfied To show Martin's dissatisfaction 6 "Go back to Mississippi, go back to Alabama, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed." Go back to As a reminder 7 "I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal." "I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at a table of brotherhood." "I have a dream that one day even the state of Mississippi, a desert state, sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice." "I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." I have a dream. To show Martin's aspiration 8 "With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day." With this faith To show Martin's assurance 9 And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania! Let freedom ring from the snowcapped Rockies of Colorado! Let freedom ring from the curvaceous slopes of California! Let freedom ring To unite his audience Summary of Hopes Implied in Martin Luther King's Speech Acts The following is a table containing the simplification of what has been conducted on the analysis section. The table contains Martin's speech acts and hope implied beneath them. Table 3: Hopes Implied in Martin's Speech Acts Data Speech Act Speech Act Type Hopes (Perlocutionary Act) 1 "One hundred years later, we must face the tragic fact that the Negro is still not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land." That the audience would be reminded that the Negro people are the victims of racial discrimination for hundreds of years. 2 We refuse to believe that the bank of justice is bankrupt. We refuse to believe that there insufficient funds in the great vaults of opportunity of this nation. That the audience would have the same point of view that justice for the Negro people can be achieved as long as they believe it can be accomplished. 3 Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to open the doors of opportunity to all of God's children. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. That the audience should start to make a change by fighting for racial justice and ending segregation. That the Negro people have the same opportunity as white people have. 4 "We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence." That Martin's supporters would never use violence in protesting for justice of the Negro people. 5 "We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote." That the unfairness that the Negro people suffered must be ended in a way that they should gain the right to rest at a motel or any other facilities 6 "Go back to Mississippi, go back to Alabama, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed." That the audience would have the conviction that situations in parts of The United States can be changed to the better one. 7 "I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal." "I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at a table of brotherhood." "I have a dream that one day even the state of Mississippi, a desert state, sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice." "I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." That the racist people would realize that all human beings, including the Negro, are just the same. That the States in America, heavily plagued with racial discrimination, would turn out to be the place would respect the Negro people without looking at their racial identity. 8 "With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day." That the audience would have the belief that somehow racial injustice and discrimination can be ended. 9 And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania! Let freedom ring from the snowcapped Rockies of Colorado! Let freedom ring from the curvaceous slopes of California! That freedom for the Negro people must be unleashed immediately in states in America such as New Hampshire, New York, Pennsylvania, Colorado, and California DISCUSSION In the discussion section, the elaboration of the entire analysis that has been conducted is explained to present the final result. The discussion section consists of the elaboration of the intended meaning of Martin Luther King's speech acts, how the speech acts could engage the audience, and the Martin's hope embedded in the speech acts which will be discussed with the theories that have been applied and with the previous studies which are used in this study. Discussion of Intended Meanings in Martin Luther King's Speech Acts The intended meanings that have been found are connected with how the speech acts serve as Martin's expression and his intention to persuade his audience to commit for future actions and other related matters. It is found that Martin's speech acts in his "I Have a Dream" speech are intended as statement of fact, as complaint, as refusal, as suggestion, as persuasion, and as assertion. One of the intended meanings in Martin's speech acts that can be seen is to state a fact consisting description of an event or a situation. It is how Martin, the sole speaker of the speech, was able to tell the truth of what happened as well as the history that drove the event of "I Have a Dream" to occur in August 28, 1963. This can be seen in speech acts in Data 1. In this case, it can be confirmed that Martin Luther King Jr has fulfilled the requirement of speech act, which is representative act, that drives him to confront his audience with the truth or fact regarding to racial injustice of the Negro people. Representative act is speech act whose purpose is to commit the speaker to something's being the case, to the truth of the expressed position (Searle, 1975). This view is also supported by Yule that said the speech act can has the ability to state what the speaker believes to be the case (Yule, 1996, p. 53). In other words, Martin's speech act has the capacity to make his audience to have thoughts of what really happened to the Negro people as the outcome of racial injustice and discrimination. As a speech act that has an intended meaning to commit people to do a particular action, Martin Luther King's speech act supports the landmark of speech acts that says it is an action done via utterance. It has the ability to make other people to do something. In this case, the speech act has a tendency to persuade people who supported Martin to not do any harm as a part of their protest towards racial injustice and discrimination of the Negro people. The speech act can be perceived as the expression of what Martin Luther King Jr wants (Yule, 1996, p.54). It is found that there are speech acts which have more than one intended meaning. It can be seen in the speech acts in Data 1 and Data 2. Speech acts in Data 1 deals with what happened one hundred years after the Emancipation of Proclamation was approved by the US representatives. While the speech acts in Data 1 have intended meanings to state a fact and to complain, the speech acts in Data 2 have intentions to refuse and to suggest things related to racial discrimination and segregation of the Negro people. In this case, those speech acts reflect with the theory conducted by Searle and Vandeverken. It says that whenever a speaker utters a sentence in an appropriate context with certain intentions, he performs one or more illocutionary acts (Searle & Vandeverken, 1985, p.34). Therefore, it can be concluded that the speech acts in Data 1 and Data 2 fit to the theories that have been described before. Discussion of the Repetitions in Martin Luther King's Speech Acts Repetition is applied to emphasize certain elements in the mind of the listeners (Murmaniati, 2007, p. 35). According to Tannen, repetition also functions to accomplish social goals and has the ability to bond participants (the addressor and the addressee) linking the speaker in a discourse and in relationships (Tannen, 2007, p. 58-61). The repetition in Martin Luther King Jr's speech act is used as his mean to engage his audience about matters related to racial injustice and discrimination of the Negro people. In the result section, it is found that repetition is applied in many Martin's speech acts. The repetition found in the speech acts is words or sentences or phrases or clauses repeated in several different sentences. The words which are repeated in the utterances are seen to have various function, which are as reminder, to show Martin's aspiration, to unite his audience, as an advice, and as an objection. In this case, it can be said that repetition in Martin's speech acts is seen to have big contribution towards the meaning of As for the repetitions having function to bond participants, it can be seen that Martin Luther King Jr would like to unite himself with the audience. It is reflected in Martin's speech acts in Data 3. In this case, the sentence "Now is the time" is repeated three times to unite his audience. The repetition has the ability to unite his audience which eventually is able to urge the audience to take actions regarding to injustices of the Negro people. It can also be noticed in Martin's speech acts in Data 9. In data 9, it is shown that the repetition of "Let freedom ring" has the function to unite the audience as well. The repetition has the purpose to unite the audience to spread out the notion of freedom and justice of the Negro people to many states in The United States. Since Martin's speech acts in "I Have a Dream" recount very crucial issues such as racial discrimination and freedom, it can be seen that the theory from Tannen that says repetition has the capacity to accomplish social goals supports the idea of Martin's speech act itself. It can be understood that how Martin accomplish the social goal, which is to end racial segregation and discrimination, is expressed through the repetitions in many of his speech acts. Discussion of Hopes Implied in Martin LutheKing's Speech Acts As seen on the table above, it can be seen that Martin hoped that his audiences would be persuaded to act and to have a state of mind regarding to how they should deal with racial discrimination of the Negro people. One of the examples of Martin's suggestion can be seen on speech acts in Data 5. Martin's hope speech acts in Data 5 suggest that in order to fight for justice for the Negro people must be done by never using any violence for it would only show that the Negro people are as bad as the racist people who oppose them by doing harm. This shows how Martin's speech acts can persuade to do a particular thing. This fits with Austin's belief that the speech act can cause the hearers to feel a requirement to do something (Austin in Horn & Ward, 2004, p.54). Another example that can be seen regarding to how Martin's hope is embodied in his speech acts can be noticed on Data 1. The speech acts are intended to state the facts that the Negro people have been the victims of racial discrimination for so long. The hope embedded in the speech acts in Data 1 is that the audience would have a state of mind where the Negro people are the victims of racial discrimination for hundreds of years. This also matched with Austin's theory that the perlocutionary act consist in the production of effects upon the thoughts, feelings, or actions of the addressee in which it can convince the addressee of the truth of a statement (Austin in Horn & Ward, 2004, p. 54). From the explanations delivered above, it is proven that there is hope implied in Martin's speech acts. The hopes are embedded in Martin's speech acts which are to state facts or to suggest his audience to do something and so on. This shows that the speech acts do not just have the ability to make the hearers to act, but also it is revealed that speech acts have the capacity to make the hearers to have the urge in doing something. Discussion of Power Used in Martin Luther King's Speech Acts One of the indications how power is exercised is that Martin Luther King serves as someone who had an influence toward the people who wanted to embrace justice for the Negro people. In this case, Martin is seen as a force that can persuade his audience to deal with injustices of the Negro people. As what Foucault said an agent, which is Martin, has the will to influence other people who to do things which they do not wish to do (Foucault, 2003, p.34). Another circumstance that shows how power is enacted in Martin Luther King's speech acts is his description of the status quo of the Negro people. It is shown in Martin's speech acts in Data 1. In the speech acts, the Negro people are told by Martin as the victims of discrimination for hundreds of years. This is considered as a strategy to show how power is exercised. As what Van Dijk said, one strategy of exercising power in discourse is to persuasively define the ethnic status quo as 'natural', lust', 'inevitable' or even as `democratic', for instance through denials of discrimination or racism (Discourse Power and Access, Teun A van Dijk, p.91). It can be concluded that by giving the description of how difficult the Negro people's lives are can be used as an approach to persuade the audience to face the fact and start to make a change. Since Martin Luther King's speech acts deal with a matter related to the Negro people as the ones who were discriminated, it can be seen that Martin exercised power in speech acts to allow himself to effect social change. Foucault stated that it opens up the space for individuals to act, to exercise power at the capillaries in order to effect social change. (Power, Discourse, Subjectivity, p.37). It can be said that Martin tried to use his influence as a figure who can persuade his audience to start making a change in terms of ending racial discrimination and justice of the Negro people. This also shows that when power is exercised, it eventually can affect social life. CONCLUSION There are several conclusions that can be drawn regarding to results and discussion that has been conducted. In this case, the conclusions are presented as the outcome of the production of Martin Luther King Jr's speech acts. One of the conclusions is related to intended meanings in Martin Luther King Jr's speech acts. In this case, it can be seen that Martin Luther King Jr had used his speech acts to express his thoughts regarding to racial injustice and discrimination of the Negro people. It is found that he delivered his disappointment in many of his speech acts. His disappointment is delivered through how he complained by stating facts which are mostly conveyed by locutionary acts of statement. It proves that although the locutionary acts state facts of what really happened to the Negro people, the speech acts are intended as a form of Martin's protest towards racial injustice of the Negro people. As for another intended meaning in Martin's speech act, the speech acts also serve as a way to convey the audience to do a particular action. Just like locutionary acts of statement to complain, this is also done by not deliberately uttering locutionary act of imperative. There is another conclusion that can be drawn regarding to Martin's speech acts. In this case, it is related to repetition in his speech acts which is seen as a mean to engage the audience. It is found that that repetition is applied in many of Martin Luther King's speech acts. In this case, the repetition is applied by Martin to strengthen his thoughts towards racial injustice and discrimination of the Negro people. This is done in order to make sure that the points given by Martin as the sole speaker would be perceived well by the audience since the speech acts deal with such crucial circumstances. Another conclusion can be made regarding to the results and discussion that have been conducted. It is concluded that there are hopes that lies in Martin's speech acts. Since speech acts are actions via utterance which are intended to make other people to do something, the speech acts are the reflections of Martin's hopes or desires. They reveal the point of what Martin was striving for during the fight for racial justice. As Martin's speech acts reveal his intention and hope, it is also seen as a medium used by him to use power. It can be seen that the speech acts show Martin's influence as the speaker who exposed racial injustices and discrimination of the Negro people. How Martin exercised power is also shown when Martin would like to challenge those who oppose justice for the Negro people. In this case, Martin's speech acts show that they can affect social change toward the lives of the Negro people. Rather than being aggressive, it is also revealed that Martin's speech acts are the democratic approach of how Martin exercised power. The speech acts are able to give the audience the urge to fight for justice for the Negro people. 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In this dissertation I explore the co-emergence of multinational corporations and the consolidation of the discourse on human rights at the level of the United Nations throughout the second half of the twentieth century and analyse the resulting conceptual gap that created tensions in the international legal order. Despite attempts by developing countries to alleviate this imbalance through the New International Economic Order (NIEO), a multitude of soft law initiatives and the reluctance to address human rights issues in MNCs at the level of the United Nations failed to make MNCs incorporate human rights standards in their operations. The merging of the two concepts became increasingly more challenging throughout the 70s and 80s when the world was faced with the oil crisis and the rise of neoliberalism. This shift in the global legal architecture forced the Third World to take a new approach to tackle the conceptual gap, this resulted in the emergence of the Third generation of human rights and ultimately, the concept of Corporate Social Responsibility (CSR). CSR is a concept of international private business self-regulation that aims at merging human, socio-economic, and political rights into the world of the corporation. As a response to the concerns for human rights violations by corporate actors, CSR slowly came to the forefront of the global business scene to enable the continuation of the operation of multinational enterprises. CSR presented a platform for global soft law initiatives to minimise the conceptual gap they had created over throughout the preceding decades. This allowed people such as John Ruggie to develop the Guiding Principles, the most successful initiative to date. This dissertation will provide its readers with a fruitful understanding of the crucial role that international law played in this development and further, what implications this had on the political and economic level. - Introduction In the words of Sundhya Pahuja and Anna Saunders, the second half of the twentieth century staged a 'series of encounters between rival practices of world making, each of which travelled with rival accounts of international law'.[1] Anti-colonial disputes, the Cold War, the rise of developmental issues and the increasing popularity of neoliberalism are only some of the events that generated these competing views of the international legal order. These events brought different coalitions across the Global North and Global South, and different 'alliances of interest between 'public' and 'private' actors'.[2] At the heart of the system that emerged lie two fundamental elements: the modern multinational corporation and human rights. How to conceptualize multinational corporations (MNCs) and how to define their relation to the law and the State was part of these rival stories. In this paper I explore the co-emergence of multinational corporations and the consolidation of the discourse on human rights at the level of the United Nations throughout the second half of the twentieth century and analyze the resulting conceptual gap that created tensions in the international legal order. In particular, I examine how this encounter, which became evident as calls for a New International Economic Order (NIEO) were being advanced within the UN, came to produce the idea of 'Corporate Social Responsibility' (CSR). I show that CSR emerged from the failure of the NIEO, particularly in relation to the roles and responsibilities of private actors in the global economy and how this can be traced to the limits of initiatives addressing the tensions between human rights claims and the interests of multinational corporations. In so doing I provide an understanding of the crucial role that international law played in this development and the implications this had at the political and economic level. The first section of this essay examines the lack of direct use of human rights language in the UN literature focusing on MNCs and their role in world development from the 1960s to the 1970s. This includes an analysis of the report entitled 'Multinational Corporations in World Development'.[3] I demonstrate the emphasis and enthusiasm for multinational corporations displayed at the level of the United Nations and how the concepts of the corporation and human rights were kept separate due to their respective supporters during the Cold War. I then focus on the attempts by the Organization for Economic Co-operation and Development (OECD), the International Labor Organization (ILO) and the 'Group of 77' (G77) to bridge this conceptual gap through the imposition of policies and initiatives, though without major success. The second section analyzes the influence of the oil crisis and the rise of neoliberalism on the shift of the global legal architecture, ultimately promoting the birth of the new developmental state. Here concern is with the new legal structures' attempt to merge the concepts of multinational corporations and human rights through a third generation of human rights, [4] and I engage in theoretical approaches by legal scholars such as Samuel Moyn and Antonia Darder. In the third section investigates the concept of Corporate Social Responsibility (CSR) and analyzes its application and limitations. CSR is a concept of international private business self-regulation that aims at merging human, socio-economic, and political rights into the world of the corporation. As a response to the concerns for human rights violations by corporate actors, CSR slowly came to the forefront of the global business scene to enable the continuation of the operation of multinational enterprises. I demonstrate how CSR aspired to close a gap between human rights and corporate action in a way that would harmonize them through a multitude of soft law initiatives. This leads to the question of whether direct regulations can apply to MNCs under international law and a discussion of the UN Global Compact, at the time the world's largest and most far-reaching CSR initiative.[5] Finally, this paper closes with the most recent developments in the global legal order designed to tackle the conceptual gap between MNCs and human rights, namely through the United Nations Norms on the Responsibilities of Transnational Corporations and Other Business Enterprises[6] and the development of the Guiding Principles. Dawn of co-existence The United Nations lies at the heart of the international regime with its normative, institutional and procedural human rights activities.[7] By adopting the Universal Declaration of Human Rights in 1948, the UN created a milestone document in the history of human rights. The Declaration has had an enormous influence on the world both in terms of 'spreading the philosophy of human rights, and in terms of inspiring legal texts and decisions'.[8] New states have used the Declaration as a basis for their constitutions, while domestic and international courts have invoked the Declaration in their judgments.[9] As human rights law developed, the International Covenant on Economic, Social and Cultural Rights, followed by the International Covenant on Civil and Political Rights, were both drafted under the auspices of the United Nations, adopted in 1966 and entered into force in 1976. Together, these three instruments make up the 'International Bill of Human Rights'.[10] Throughout the 1960s and 1970s, the world became a stage for global changes that altered the legal order. The end of colonialism dawned in the Global South, and during the height of the Cold War the West faced the Soviet Bloc and its mission of 'exporting revolution'.[11] Leaders of nationalist resistance movements received military as well as financial aid from the Soviet Bloc which intensified anti-colonial mobilization for self-determination.[12] Simultaneously, globalization was increasing rapidly, with multinational corporations emerging onto the global scene with heightened awareness of their existence as an entity with legal personality. As outlined by Sornarajah, their distinct bases of power allowed them to assert their interests through the law. With economic resources often exceeding those of their host state, MNCs had the ability to sculpt and manipulate legal outcomes through arbitration processes concerning foreign investment protection. This was done by exerting lobbying pressure on a host state which might be reluctant or even unable to object to the activities of MNCs.[13] The 'Multinational Corporations in World Development', report drafted by the UN Secretariat's Department on Economic and Social Affairs in 1973, considers 'the role of multinational corporations and their impact on the process of development, especially that of developing countries [.] [and] international relations'.[14] From the outset, the Report identifies the emerging phenomenon of the MNC in international economic affairs, how its size and spread has increased, and identifies the wide array of its activities and its use of natural resources which 'rival traditional economic exchanges between nations'.[15] It is surprising therefore, that a Report from the Department on Economic and Social Affairs, does not contain the term 'human rights' throughout the entire document. In the Report's introduction the UN makes a clear distinction between the differing views of impacts MNCs have on host countries. While 'depicted in some quarters as key instruments to maximizing world welfare, [they] are seen in others as dangerous agents of imperialism'.[16] The fact the United Nations recognized the potential neo-colonial nature of multinational corporations further highlights the need for guidance on human rights violations by MNCs. Yet the Report's reluctance to engage in the area of human rights provides a first glimpse into the divergence of the concepts of multinational corporations and human rights. An explanation for this can be identified by analyzing the Conventions, on Civil and Political Rights and on Economic, Social and Cultural Rights, with the UN's reluctance to avoid tensions between the supporters of both Conventions, respectively the United States and the Soviet Union. The US pushed for the development of civil and political rights, reflecting the protection of the freedom and liberties of individuals. Stemming from a Western philosophy, John Locke identified that in a 'state of nature' humans had 'natural rights' including the right to life, liberty and property. Similarly, French legal philosophers such as Rosseau, Montesquieu and Voltaire argued that such rights emerge from the inherent nature and virtue of man.[17] As Joseph and Castan argue, 'natural rights theories were highly influential [.] particularly in the revolutionary fervor of the United States'.[18] The advancement of civil and political rights reflects the capitalist ideology of the United States, conforming to the libertarian nature of Western capitalist societies.[19] In contrast, the Soviet Union pushed for the advancement of economic, social and cultural rights. These included the right to work, the right to an adequate standard of living, and the right to physical health. Contrary to the civil and political rights, these rights were based on the idea of equality, one deeply rooted in the political ideology of socialism. As the US would not commit to a proposition that there is a right to social goods, the US has never ratified this Convention.[20] The Soviet Bloc promoted the right of self-determination by providing military and financial aid to indigenous political activists in their fight for independence; an idea enshrined in Article 1 of the Covenant which states that: 'All peoples have the right to self-determination'.[21] For the Soviets 'national self-determination was an adjunct to revolutionary communism'.[22] They envisioned self-determination as the tool for the transition from dismantling a colonial empire to establishing a socialist state.[23] However, while the United Nations was reluctant to adhere to human rights in the framework of multinational corporations, other international institutions were motivated to develop this area. The OECD attempted to impose human rights on MNCs by adopting the Guidelines for MNCs (hereinafter 'OECD Guidelines') in 1976.[24] These were 'voluntary recommendations for business practices relating to human rights, disclosure of information, anti-corruption, labour relations, taxation, the environment and consumer protection'.[25] The Guidelines were intended to strengthen the international investment climate by improving the relationship and confidence between MNCs and host countries. National Contact Points (NCPs) were created that bore the responsibilities of enforcing and promoting the Guidelines, and any natural person could make a claim related to the violation of the Guidelines.[26] This aspect of the Guidelines provided an enforcing mechanism accessible to the public. But although the Guidelines were formally adopted by member states as a corporate responsibility instrument, they were subject to widespread criticism in the international legal order. As explained by Cernic, the Guidelines are ambiguous while the NCPs are limited in their influence on host states. Even though they outlined the need to respect human rights, the obligations were not framed in mandatory terms.[27]. Since the Guidelines lacked legal basis, the OECD was unable to assert sanctions on non-compliant corporations, and critics labeled them weak and ineffective. However, it was the intention of the OECD to guide rather than to legislate, because they saw voluntary versus legally binding standards as less of a dichotomy and more a continuum.[28] Although voluntary, corporations would be under scrutiny and potentially harm their reputation if they violated the Guidelines.[29] Yet, the Guidelines were hardly successful in the international legal order. A year later, in 1977, the ILO attempted to bridge this gap by adopting the Tripartite Declaration of Principles Concerning MNCs and Social Policy. These also attempted to 'encourage the positive contribution the MNEs can make to economic and social progress'.[30]. Article 8 emphasizes the respect for the Universal Declaration and the International Covenants. However, its voluntary and non-binding nature, as well as its weak monitoring process made this instrument as frail as the OECD Guidelines.[31] The lack of responsibility and perseverance stemming from international organizations and their disappointing attempt at bridging the gap between multinational corporations and human rights forced national and regional change. On the one hand, developing nations began taking matters into their own hands. To portray unity and solidarity throughout the 'Third World' the G77 coalition, formed in 1964 by developing member countries with the primary intention of promoting its members' economic and humanitarian interests through cooperation at the level of the United Nations, took a strong initiative. In the late 1970s the Group expressed its concern at the 'imbalance of negotiating power between TNCs [transnational corporations] and their host countries and inability on the part of the latter to control the activities of the TNCs within their territories'.[32] Simultaneously, home countries wanted to ensure their investments abroad would be protected, 'specifically from expropriation without a commitment to compensation based on international law'.[33] In accordance with the principles and concerns of the freshly adopted NIEO, developing countries raised the issue of the dominance of MNCs over natural resources and strongly urged the UN for a reaffirmation of their sovereignty over their resources. The NIEO was an attempt by Third World developing states, in the wake of decolonization, to deploy international law to achieve economic justice and improvements in the areas of development and socio-economic rights.[34] Pushed by the G77, the United Nations General Assembly (UNGA) member states devised a set of NIEO proposals in 1974 including (1) that developing states are entitled to control and regulate all activities of MNCs within their territory; and (2) that international trade must be based on equitable, stable and remunerative prices for raw materials.[35] Despite its impressive aims and careful compilation, the NIEO was unsuccessful. It failed 'to displace the power and advantage held by influential states', it failed to alter international law which favoured the economic interests of capital-exporting states and, most importantly, it demonstrated the Third World's acceptance of the economic ideology of the capitalist mindset, inflating the value of foreign capital including the exploitation of local labour in developing countries.[36] Consequently, the UN set up the United Nations Commission on Transnational Corporations which drafted a code of conduct for TNCs, one of the first formalized instruments drafted by the UN that set an obligation upon MNCs to respect human rights in host countries.[37] However while developing countries insisted on the idea of adopting an international instrument that was binding on MNCs, developed countries were not prepared to go beyond the voluntary sets of guidelines already in place.[38] On the other hand, due to the ineffectiveness of the international institutions, some MNCs that sought to abide by human rights law attempted to create some provisions themselves. An example is the Sullivan principles designed by Leon Sullivan, former member of the General Motors' Board of Directors. These principles included the elimination of discrimination based on race, and the concept of equality in the workplace. The objective was that by engaging in human rights concepts like dignity and respect, MNCs could be a lever for the elimination of apartheid in South Africa. However, like the previously established soft law on obligations on multinational corporations, these principles were voluntary and unlike the OECD Guidelines which had the NCPs, there was no enforcement mechanism. The great majority of MNCs that adopted his principles did so with the sole motive of being able to continue to prosper in South Africa.[39] In summary, throughout the 1960s and 1970s, there were attempts at a variety of levels to bring together the concepts of human rights and multinational corporations. Though it was largely absent on the level of the United Nations until the late 1970s there were many first steps by international institutions to bridge this gap. The NIEO was the first set of concrete economic principles that were prescribed in international law 'articulating a form of justice based not on domination of one people over another'.[40] It was an 'effort to assert the sovereign autonomy of the non-western world',[41] exemplifying the importance of linking human rights and development, and the fundamental values of duties of international cooperation. However, there was still much to be done as the new decade of the 1980s saw a drastic restructuring of the global trade and investment system - ultimately ending in massive international debt and a dramatic increase in foreign direct investment. A Change in the Global Legal Architecture An accumulation of capital obtained by the main oil producing states in the Middle East led to the establishment of the Organization for Petroleum Exporting Countries (OPEC) Cartel in 1972. With the intention of creating a monopoly and obtaining major profits, OPEC raised the price of oil by approximately 400%, with its members keeping revenue in US or European banks, from which developing countries regularly borrowed in the form of aid and loans.[42] However, banks were now lending at higher interest rates to these countries as they were deemed less creditworthy. As a result of sovereign debt and the surplus problem in the international banking system, developing states were forced to rely on foreign direct investment (FDI), as opposed to private borrowing. The very principle that developing states wanted to control with the establishment of the NIEO was now negated by Western states selling MNCs to the developing world as necessary for their survival.[43] Simultaneously to the effects of the oil crisis, the political ideology of neoliberalism emerged on the global scene. Conservative governments gained power in western countries, communism collapsed in Eastern Europe with a move towards market economics, and Latin America implemented stabilization policies to boost their economies.[44] This process saw neoliberalism became an enemy for structural equality, political inclusion, economic access and human rights.[45] Prior to the implementation of neoliberal policies, the relationship between multinational corporations and their host state was formed through the conflict between the host country's national developmental interests as opposed to the corporation's global investment interests. The state being the more powerful actor, attempted 'to channel its private investments to serve its own developmental objectives'.[46] However, as Michael Peters argues, neoliberalism provides 'a universalist foundation for an extreme form of economic rationalism'[47], which according to Paul Haslam, was a re-forming of the modern state rather than the perceived notion of the state 'unambiguously withering away'.[48] As a result, power shifted from host countries towards multinational corporations as the era was characterized by liberalization of foreign investment rules.[49] As the United Nations World Investment Report of 2000 showed, out of the 1035 changes made in national legislation regarding Foreign Direct Investment (FDI) from 1991 to 1999, only 5.9% were directed at restricting FDI.[50] Now more than ever before, the existence and nature of human rights were jeopardized in the sphere of multinational corporations led by neoliberal politics. Yet when analyzing human rights and neoliberalism, the two concepts have a plethora of similarities that run counter to this assertion. Samuel Moyn states that human rights and neoliberalism share (1) a predecessor and (2) a target, namely the welfarist West and the post-colonial nation state seeking economic autarky respectively.[51] Both concepts emerged and were formalized in the West. As a target, developing countries need both economic (neoliberalism) and social (human rights) elements to establish economic control. Furthermore, the two concepts share key foundational building blocks. Firstly, the principle of prioritizing the individual 'whose freedoms matter more than the collectivist endeavours' and secondly, their shared antipathy toward the state due to their rejection of its moral credentials.[52] As described by Darder, neoliberalism is characterized by a rampant greed that subsumes any notions of equality and public responsibility.[53] At the heart of this lies the ultimate subversion of human rights. When faced with the powers of global capitalism, human rights struggle to maintain themselves in the Third World. A prime example countering this thesis is the idea that human rights are a handmaiden to neoliberal policies. The argument follows that human rights are so tightly related to the role of a freely functioning market that there could be no socio-economic rights without extreme capitalism.[54] Unfortunately under this notion, human rights fall victim to being seen as dependent upon the capitalist order, creating the illusion that multinational corporations enhanced and promoted human rights in the developing World. What Wolfgang Streeck termed as 'non-market notions of social justice' became impossible to secure. Any attempt to place social commitments over economic ones were expelled, leaving market pressures to form human obligations and be governed by the dictatorship of neoliberalism.[55] The World Bank and the IMF, backed by the United States and other western states, became key in the project for liberalization, privatization, and market-friendly policies, known as the Washington Consensus. MNCs were given the protection they needed to flourish, be it proprietary or intellectual property rights. The interests of human rights on the other hand were not regarded. Though excelling and growing more than ever before, human rights had done so 'on a discrete track spearheaded internationally through the UN'.[56] Directed by developing states, human rights were intentionally dealt with by the United Nations while international economic law was being dealt with by the international institutions where they hold the balance of power.[57] Simultaneously, the developing world saw the third generation of human rights emerge as a result of anti-colonialist movements in the post-Second World War era. Newly born independent nations voiced their concerns over repeating their colonial past and demanded a new set of rights. These included the right to self-determination, the right to a healthy environment and the right to participation in cultural heritage. These are reflected in Declarations and Conventions such as the Declaration on the Granting of Independence to Colonial Countries and Peoples of 1960, the Proclamation of Teheran of 1968 and the Stockholm Declaration of 1972.[58] What makes this generation of human rights exceptional however is that while they reflect neither the traditional individualistic approach of the first generation, nor the socialist tradition of the second generation, they simultaneously demand certain recognitions from the state while being able to be invoked against the state. Most importantly though, as articulated by Vasak, the third generation of human rights 'can be realized only through the concerted efforts of all the actors in the social scene: the individual, the State, public and private bodies and the international community'.[59] In other words, these rights belong to the community as a collective, rather than to an individual.[60] Drafted in 1986 by the UNGA, the Declaration on the Right to Development [61] (DRD) calls for effective international cooperation towards development objectives through the enhancement of human rights and the distribution of benefits.[62] The DRD gained inspiration from the NIEO as it relied on providing equal national opportunity through measures of fair distribution of natural resources and income. Alongside neoliberal policies, the two contradicting concepts were forced to work in tandem. Foreign investment in the developing world could proceed under the neoliberal ideology as long as it did not infringe the DRD. Interestingly, the right to development was coined by the former UN Independent Expert on the Right to Development, Arjun Sengupta, as 'growth with equity'. Growth should not only focus on the economic aspect, but also emphasize human rights and the principles of justice. This focus on equity, would require a 'a change in the structure of production and distribution in the economy to ensure growth was equitable', including the required international cooperation and not having to rely on the market.[63] Though the United Nations are promoting and enhancing the development of human rights, they are disregarding the fact that their work should be focused more on the human rights aspects entailed in the market, rather than solving human rights issues outside of the market framework. The development of human rights and the regulatory frameworks supporting multinational corporations attended very different interests. The new global legal architecture born of the oil crisis and rise of neoliberalism reorganized the relations between the Global South and Global North. At this point human rights and the regulation of corporations, with their distinctive genealogies, were forced to come together, but the failure of this exercise could not be challenged until the late 1980s when the third generation of human rights provided another opportunity for the merging of the two concepts. The outcomes of these new sets of discussions produced a more clearly defined relationship between human rights and multinational corporations which, although more sophisticated, was still unable to produce a satisfactory result. Nevertheless, the right to development began to take root in the corporate world. For the sake of their reputations, corporations were forced to appreciate the power held by vulnerable individuals that could act together as a strong collective.[64] As Claire Dickerson argues, multinationals became more aware of their relationship with human rights not only in regards to the individual, but rather to the society as a collective.[65] These were the first formalized steps to the recognition of what came to be known as Corporate Social Responsibility (CSR). The Heterodox Approach What became apparent in the sphere of business and human rights were two situations, (1) that states were either unable or unwilling to implement human rights; and (2) that multinational corporations acting in such states were unprepared to deal with the risks of harming human rights through their activities. This was seen especially in the private extracting sector, such as oil, gas and coal, using aggressive means to exploit remote areas and leaving large physical and social 'footprints'. Local communities began resisting the activities by the multinationals and the language of human rights became increasingly popular in challenging corporate norms.[66] Some of the world's largest MNCs had become culprits of violating human rights standards, including Nike, Shell or Yahoo. Nike was guilty of using child labour, while Shell misused public funds to practice corruption and theft at all levels.[67] The effects were reflected in local communities that resorted to violence and criminal behaviour, significantly affecting the living conditions of these areas. In the early 1990s, some corporations began adopting measures to comply with responsible business conduct. CSR was a voluntary form of business self-regulation that attended the current societal goals. It involved the creation of monitoring schemes that regulated the workplace standards and policies of the global supply chains. However, what caused CSR to emerge, was not only pressure exerted by nations that felt their human rights had been impinged, but also a wider global political ethos. With its emphasis on privatization and deregulation, neoliberalism promoted CSR initiatives in order for corporations to gain self-control and rely less on direct government initiatives. Due to its voluntary nature, CSR was not conceived as a regulatory instrument but as a learning forum to promote strategies that enhanced socially responsible policies. This included the enhancement of human rights, environmental protection and anti-corruption efforts. [68] CSR had now progressed to the forefront of the global business scene by morphing out of corporate philanthropy.[69] Corporations began adopting voluntary schemes that not only adhered to social policy, but at times even went beyond the standard set by local requirements, which occasionally created conflict between the two.[70] Unilateral corporations produced company codes, with companies such as Gap and Nike adopting theirs in 1992. This involved internal audit teams and ethics officers to be established, verifying that contractors were complying with their company's codes of conduct. Gradually, social audit teams emerged onto the global scene. As one of the most prominent, the Fair Labour Association (FLA) monitored the working conditions for some of the top athletic brands such as Nike, Puma and Patagonia. In the food industry, the label of Fair Trade emerged, ensuring for local farmers the social, economic and environmental standards they deserved. Corporations adopted CSR measures mainly to improve their reputation. However, perhaps a greater incentive for corporations to adopt CSR measures lies in the financial risks posed by community pushback as a result of human rights violations. These pushbacks cause delays in design, operation, construction, siting, granting of permits etc. Further, they can create problems and relations with local labour markets, higher costs for financing, insurance and reduced output.[71] In a study of a large multinational company that wished to remain anonymous, Goldman Sachs found that it had accrued $6.5 billion in such costs over a two year period.[72] A great percentage of these costs could be related back to the staff time in managing conflicts that arise in communities as a result of human rights violations. In some instances between 50% and 80% of an assets manager's time can be devoted to these issues. Thus, it is clear that in this lose-lose situation, where MNCs violate human rights and thus incur losses, it makes sound corporate sense to adopt some sort of CSR measures.[73] Despite the improvements and the clear step forward the business world took in addressing human rights, CSR involved limitations and fragmentations that challenged its success. It was built on the assumption that it is an effective mechanism for a corporation to positively reconnecting with the community it is based in. Thus, in practice, CSR operates under the presumption that society has granted authority to corporations with naturally applying legal responsibilities.[74] In 2000 John Ruggie conducted research in the Fortune Global 500 and a wider range of corporations to assess the extent and success of voluntary initiatives promoting human rights. Staff monitoring schemes had evolved, demands by socially responsible investors had grown, and large public sector funds all aided in this development. However, the research also found 'company-based initiatives fell short as a stand-alone approach'.[75] Most companies still did not have the capabilities of managing human rights risks and instead were acting on a reactive based notion. Moreover, it was within the company's discretion to decide which human rights the company would address and furthermore how to define its measures. Thus, their voluntary nature could often be used as a camouflage to delay real reform.[76] A logical response to such a broad limitation would be to impose direct obligations under international law upon MNCs. Though only states and international organizations have legal standing in international law, the general view on this contention is that it would be possible to impose obligations upon MNCs due to their major economic and political influence as explained earlier, and their capabilities of influencing the enjoyment of human rights.[77] However, as explained by Zerk, the challenge lies in 'developing jurisprudence which refines and makes precise the vague aspirational statements [.] in the CSR debate'.[78] However, as the law stands, the most promising and efficient method for applying obligations on multinational corporations remains to be the national courts. Yet the fact that claims must be raised as a tort-based litigation proving a violation of domestic tort principles rather than claiming a violation under international human rights casts doubt over this method. An interesting exception to this is the US Alien Tort Statute of 1789. The tort states that district courts 'have original jurisdiction of any civil action by an alien for a tort only, committed in violations of the law of nations or a treaty of the United States'.[79] The original intention of the statute was to establish a civil remedy for violation of international law norms such as piracy, mistreatment of ambassadors and the violation of safe conducts.[80] This piece of legislation lay dormant until the 1980s when human rights lawyers discovered its potential for foreign plaintiffs to raise a claim for certain human rights abuses against an individual of any nationality, or a corporation as long as they had a presence in the United States. The question whether the Act could be enforced against a corporation was considered in 2012 in the U.S. Supreme Court case of Kiobel.[81] The court held that there was a presumption against extraterritoriality applying to claims under the Statute. There is therefore no application of the statute abroad unless it is explicitly stated in the international law which is the subject of the claim.[82] As stated by John Ruggie in his advice to the Human Rights Council in 2007 'no single silver bullet can resolve the business and human rights challenge. A broad array of measures is required, by all relevant actors.'[83] Ultimately, as a measure to seek guidance on the matter, this led to the UN Global Compact in 2000, the largest global CSR initiative.[84] The UN Global Compact was a strategic policy initiative posed by the former UN Secretary General Kofi Annan that aimed at improving corporate conditions in areas such as human rights, environmental protection and labour rights.[85] It was a prospective and hopeful initiative that was designed as a learning forum to develop, implement and disclose sustainability principles among corporate actors.[86] At its time, the Global Compact was the most far-reaching, non-governmental set of policies aimed at catalyzing the voluntary nature in the corporate citizenship movement.[87] Legal scholars such as Meyer and Stefanova felt the Global Compact could shape the relationship between MNCs and human rights through 'rewarding responsible TNCs [MNCs], while shaming at least some of the irresponsible TNCs [MNCs] into better promoting human rights'.[88] Their only concern about the extent of the success of the Global Compact lay, in the Global Compact's voluntary nature. Comparing it to the OECD Guidelines implemented 25 years earlier, an initiative like the Global Compact will only be successful if there is commitment to the initiative at all levels of the international system. Thus, the main task is to put a human face on globalization through the values and principles shared by the people, the corporation and the state.[89] However, Aravalo and Fallon dispute this. Published in 2008, their Report uses the Compact Quarterly and UNGC Annual Review to critique the Global Compact's activities and practices throughout its eight years of existence. Published by local networks and the UN respectively, they evaluate new businesses adhering to the Global Compact, as well as Global Compact practices and responses. Aravalo and Fallon found that after evaluating the various progress reports, the Global Compact falls short of being a successful initiative. According to the UNGC Annual Review, there are a multitude of gaps existing in the Global Compact framework. Research instruments for instance, under the principles of human rights and labour protection, have been deemed as inadequate as participants have failed to voice their concern over the protection of such rights within their corporation. The Global Compact has solely used online surveys to administer data, which smaller businesses are often unwilling or unable to provide. The methodology applied by the Global Compact was ambiguous and did not show the extent of the success of CSR initiatives.[90] Alavaro and Fallon argue that it would be highly beneficial for the Global Compact to re-think its methodology process of evaluating its success by introducing a chronological component into its future research models. [91] It would allow for a clearer comparison not only for participants of the Global Compact, but also for the comparison with non-Compact companies in the area of corporate responsibility.[92] As a result of this poor research methodology, the Global Compact has difficulty assessing its direct influence on the broad and voluntary concept of CSR. There are key principles of CSR that fail to receive the attention they deserve in the scope of the Global Compact. However, this is not to say that the Global Compact has been an outright failure. The Annual Review, though lacking quantifiable data, has provided a wide array of case studies providing evidence for the practical influence of the Global Compact on participants. These include programs in education and working relationships the Global Compact has encouraged and facilitated. It can be said therefore, that the Global Compact is making a difference, even if only in these cases. Until shortly after the turn of the millennium, neither company codes nor multilateral initiatives such as Global Compact, successfully achieved the necessary, concrete obligations in regard to human rights and environmental protection demands. This was set to change with the arrival of the United Nations Norms on the Responsibilities of Transnational Corporations and Other Business Enterprises (Norms). Drafted in 2003, the United Nations Sub-Commission on the Promotion and Protection of Human Rights attempted to merge the concepts of MNCs and human rights and transform these newly developed principles into hard law. The intention was to impose human rights obligations upon companies through the domestic legal systems of their host countries. The Norms clearly express that 'states retain primary, overarching responsibility for human rights protection' and that corporations are identified as 'Duty-bearers' based on that expectation of following human rights principles.[93] The expectations expressed by the Norms are supported by enforcement mechanisms for their implementation which address the requirements that MNCs must adopt in terms of their internal practice. Furthermore, there are a multitude of rights that go beyond what is traditionally accepted as international human rights law. Examples include rights associated with consumer protection, the environment or corruption which are covered by different areas of the law.[94] However, the Norms failed to achieve promising results. Described as a 'train wreck' by John Ruggie, the Norms fell under heavy criticisms for a plethora of reasons. Firstly, the Norms fall under heavy scrutiny for attempting to impose obligations upon corporations, while simultaneously imposing parallel obligations on the state. The intention was to address the fact that MNCs operate in a legal vacuum due to their status of acting as a multinational. To alleviate this issue, it was thought that binding MNCs to hard international law would be the best option. On the one hand, minimalists argue that binding multinational corporations to international law is not an appropriate method as this would go beyond the concept of soft law initiatives such as Global Compact. This argument is developed by stating that binding corporations to international law would 'privatise human rights'. The Norms would be placing obligations on an entity that was never democratically elected, nor eligible to make reasonable decisions in regard to human rights at the level of international law.[95] On the other hand, maximalists lobby for a judicial body solely focused on the practice of multinational corporations and argue that corporations should be bound by international law.[96] Secondly, there was severe backlash against the Norms from states, corporations and businesses who argued that there was a lack of consultation from the Sub-Commission when drafting the Norms. However, this argument has since been disputed by institutions such as the Corporate Europe Conservatory or the scholars Weissbrodt and Kruger.[97] In regard to the discontent presented by states, many argued that there was a lack of involvement on their behalf in the Norms' development. As stated by Kinely, Nolan and Zerial, it is of vital importance that in issues revolving around CSR and their wide variety of stakeholders, everyone's voice must be heard when protecting human rights.[98] Thirdly, issues were raised regarding the language used by the Norms. Terms like 'sphere of influence'[99] and 'complicity' were deemed as vague and unclear.[100] It is agreed upon, even by supporters of the Norms, that such terms must be defined more definitively and where possible, draw definitions from more grounded areas of the law like criminal law, tort or contract law. This attitude towards the Norms from corporations shows the extent of their distrust and the scare factor used to attempt to dismantle the Norms.[101] However, even though the Norms failed as a concept, as Kinley, Nolan and Zerial maintain, 'the Norms have been a beneficial and fruitful initiative, reinvigorating debate on business and human rights'.[102] Previous to the imposition of the Norms, CSR had found itself in a position that was stagnant, focusing solely on codes of conduct that should be implemented by corporations using a bottom-up approach. The Norms altered the position of CSR to now provide a top-down approach and provided human rights activists with hope that human rights protection in regard to multinational corporations was now in the hands of the United Nations. However, the reactions to the Norms from the CSR community varied. CSR had been a newly emerging concept which was still unclear when fitted into the international legal order. It was still in its early years of development with highly broad-reaching initiatives in the fields of both soft and hard law. The playing field for CSR was simply too big for such an underdeveloped concept to handle. Further, it was attempted to implement CSR through domestic laws and quasi-legal initiatives raised to the level of international law. It is therefore often perceived that the implementation of the Norms were an attempt to remedy CSR by uniting these various aspects into one document at the level of the United Nations. The Norms conjoined national and international levels of CSR while maintaining that states continued to hold the primary responsibility of ensuring that businesses protect human rights. The world was a 'deeply divided arena of discourse and contestation lacking shared knowledge, clear standards and boundaries; fragmentary and often weak governance systems concerning business and human rights in states and companies alike'.[103] A range of governments still expressed their demand for further attention to be given to the relationship between human rights and the practices of multinational corporations. Thus, the United Nations appointed a team led by John Ruggie to establish the Guiding Principles. Rather than establishing a new international framework as was previously attempted with the Norms, Ruggie was 'urged [.] to focus on identifying and promoting good practices and providing companies with tools to enable them to deal voluntarily with the complex cluster of business and human rights challenges'.[104] Ruggie moved away from the traditional 'mandatory approach' which involved the compliance of national laws in correspondence to a corporation's voluntary measures and practices, to a heterodox approach. This heterodox approach was devised to create an environment of mixed reinforcing policy measures that provided cumulative change and large-scale success. The Guiding Principles lay on three foundations: (1) the state duty to protect against human rights abuses; (2) the responsibility by corporations to respect human rights and the implied obligation of acting in due diligence; and (3) the need for greater access to remedies for victims. However, there are two things that the Guiding Principles fail to accomplish. Firstly, to create binding international law and instead rely on normative contributions which further elaborate the implications of existing standards. Secondly, the Guiding Principles 'fail to ensure the right to an effective remedy and the need for States' measures to prevent abuses committed by their companies overseas'.[105] Amnesty International goes further by reiterating that aside from lacking accountability measures, the Guiding Principles should mandate a due diligence approach rather than only recommending it, as this would solve internal as well as extraterritorial accountability issues. Alongside Amnesty International, Human Rights Watch criticized the Guiding Principles for not adopting a global standard in corporate responsibility, and instead resort to a 'sliding scale' based on a corporation's size and geographic location.[106] However, when compared to other governance regimes in the past and present, the Guiding Principles seem to be a robust framework. Although various human rights organizations and NGOs identify neglect of human rights in the framework of MNCs, the Guiding Principles reiterate business as an instrument to contribute to societal welfare.[107] Thus, it acts as a basis for the empowerment of society and a benchmark to judge practices and conduct of corporations and governments.[108] Conclusion The discourse of the co-emergence of multinational corporations and human rights took the world by storm. The ongoing globalization of multinational corporations and the evolution of the concept of human rights were born attending different aims in the global legal order. Their greatest challenge however was not necessarily their harmonization and co-existence, but more importantly co-existing under the intentional gap created through the world's largest and most influential actor, the United Nations. This was clearly visible in the 1960s and 1970s. Throughout the various Reports and Declarations that were passed through the international institution, the two concepts were kept separate. While the United Nations was enthusiastic for the growth of both MNCs and human rights, it intentionally avoided discussing the harmonization of both concepts. Due to the underlying pressures imposed on the United Nations by the tensions from the Cold War, the UN was left in a legal vacuum unable to merge the two distinctive genealogies. The global international legal order was unaware of the extent of the importance of such a gap being eradicated before adopting a resolution as complex as the NIEO. Thus, from this point onwards, the NIEO was therefore already bound to be unsuccessful. Not only had international law not developed enough to impose such obligations upon MNCs, the corporations themselves were not aware of the ramifications and necessity for abiding human rights obligations as I showed in the third section of this dissertation. Enthusiasm for further initiatives such as the push by the G77 or the United Nations Commission on Transnational Corporations was only short lived. The events of the 1980s greatly disrupted the already turbulent environment of the global international legal order creating a greater gap between the concepts of multinational corporations and human rights. The 1980s became a stage which saw a great change in the global legal structure. The NIEO was an already broken concept from the outset as the conceptual gap had already created a disparity in the relationship between MNCs and human rights. This meant that although they were not aware of it at the time, the Global South could not rely on the imposition of the NIEO. Fostering the Western neoliberal policies, the conceptual gap between MNCs and human rights was now well established. For human rights to become a globally instructed concept, MNCs are a useful tool to spread, promote and enhance human rights across the globe. This of course is under the condition that the MNC does not violate human rights. From the other perspective MNCs rely on human rights in terms of their societal and financial risks. It becomes clear that when this is not realized by the proponents of both concepts, it can lead to major discrepancies and disparities as was proven in the Global South during this period. If there had not been this conceptual gap, and instead there had been a clear and devised relationship between MNCs and human rights, the effects of the oil crisis and neoliberalism would not have left the detrimental mark in developing countries that they did, potentially allowing the NIEO to prevail. However, the ongoing persistence of developing countries and their call for the third generation of human rights to gain prominence forced MNCs to catch up with their relationship to human rights. What emerged, were essentially the first initiatives and practices of CSR. CSR was heavily affected by the fact that it relied on the voluntary nature of businesses to adhere to as well as practice CSR. Even though corporations had an incentive to adopt CSR measures, weak monitoring systems allowed violations to still occur on a grand scale. The issue was that the multinational corporation as a concept was still unclear and lacked definition and that tying MNCs down with hard international law was not possible due to the diversity of MNCs. CSR allowed for too large a divergence from the issue at hand and required to approach human rights at a different angle. This was the key reason for the partial success of the Guiding Principles. Ruggie's unconventional, heterodox approach provided clarity and distinct concepts that individuals, business and states could adhere to. Although the conceptual gap has still not vanished, the UN has after an array of various attempts, managed to narrow the gap that it had created almost sixty years ago by continuously forcing society to rethink and redefine the relationship. What exactly lies in the future is uncertain and impossible to foresee. It can be said with great certainty however, that if initiatives such as Global Compact or the Guiding Principles are enhanced and given more attention, the world will be faced with a much clearer and concise relationship between multinational corporations and human rights. Focusing on monitoring mechanisms, methodological research and greater transparency and accountability among all actors involved will undoubtedly seal the conceptual gap that has caused the international legal order to experience such unsettling times. [1] Pahuja, Sundhya. Saunders, Anna. Rival Worlds and the place of the Corporation in International Law in Dann and Von Bernstorff (eds). Decolonisation and the Battle for International Law (OUP, 2018) p.1 [2] Ibid. [3] UN, Multinational Corporations in World Development ST-ECA/190 [4] Linarelli, John. Salomon, Margot. Sornarajah M. The Misery of International Law. (OUP, 2018) p.245 [5] Ruggie, John. Just Business. (W.W. Norton & Company, 2013) p.70 [6] United Nations Norms on the Responsibilities of Transnational Corporations and Other Business Enterprises E/CN.4/Sub.2/2003/12/Rev.2 [7] Alston, Philip. Mégret, Frédéric. (eds) The United Nations and Human Rights: A Critical Appraisal (Second Edition, OUP, 2020) p.1 [8] Clapham, Andrew. Human Rights: A Very Short Introduction (OUP, 2007) p.42 [9] (n.8) p.108. [10] ibid . p.109 [11] Allina, Eric. Imperialism and the Colonial Experience in Paul A. Haslam, Jessica Schafer and Pierre Beaudet, Introduction to International Development (3rd Edition, OUP, 2017), pp. 24-42. p.39 [12] Ibid. p. 40 [13] Sornarajah M. International Law on Foreign Investment (CUP, 2010) p.5 [14] United Nations Department of Economic and Social Affairs, Multinational Corporations in World Development, 1973 ST-ECA/190 p.VI [15] ibid. p.1 [16] ibid. [17] Joseph, Sarah. Castan, Melissa. The International Covenant on Civil and Political Rights: Cases, Materials. (3rd Edition, OUP, 2013) p.4 [18] ibid. p.5 [19] ibid. [20] Alston, Philip. U.S. Ratification of the Covenant on Economic, Social And Cultural Rights: The Need for an Entirely New Strategy. The American Journal of International Law Vol.84, No.2 (CUP,1990) pp.365-393, p.4 [21] UN General Assembly, International Covenant on Economic, Social and Cultural Rights, 1966, Article 1 [22] Simpson, Gerry. The Diffusion of Sovereignty: Self-Determination in the Post-Colonial Age (Ashgate Publishing, 2000) p.266 [23] Ibid. [24] Organisation for Economic Cooperation and Development, OECD Guidelines for Multinational Enterprises, 1976 [25] Carasco, Emily. Singh, Jang. Towards Holding Transnational Corporations Responsible for Human Rights. European Business Review Vol.22, No.4, (Emerald Publishing Group, 2010). p.4 [26] Cernic, Jernei. Corporate Responsibility for Human Rights: A Critical Analysis of the OECD Guidelines for Multinational Enterprises Hanse Law Review, Vol.4, No.1, (2008). p.16 [27] Ibid. p. 12 [28] Sanchez, Juan Carlos Ochoa. "The Roles and Powers of the OECD National Contact Points Regarding Complaints on an Alleged Breach of the OECD Guidelines for Multinational Enterprises by a Transnational Corporation." Nordic Journal of International Law (2015) Vol.84, No.1, pp: 89-126 p. 18 [29] Bolt, Cassidy. "Leveraging Reputation in Implicit Regulation of MNEs: An Analysis of the OECD Guidelines for Multinational Enterprises' Capacity to Influence Corporate Behavior." Corporations and International Law, 20 Jan. 2018, Available at: sites.duke.edu/corporations/2018/01/20/leveraging-reputation-in-implicit-regulation-of-mnes-an-analysis-of-the-oec

Transcript of an oral history interview with Harold L. Gilmore, conducted by Joseph Cates on 22 January 2017 as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. Harold Gilmore was a member of the Norwich University Class of 1953; his experiences as a student at Norwich University and his post-graduation career path, particularly as an educator, are discussed in his interview. ; 1 Harold Gilmore, Oral History Interview January 22nd, 2017 Home of Harold Gilmore Interviewed by Joseph Cates JOSEPH CATES: Let's record and we can get started. HAROLD GILMORE: All right. Very good. JC: All right. This is Joseph Cates. Today is January 22nd, 2017. I'm interviewing Harold Gilmore at his home. This interview is sponsored by the Sullivan Museum and History Center and is part of the Norwich Voices Oral History Project. To start off, can you tell me your full name? HG: Harold Lawrence Gilmore. JC: And, when and where were you born? HG: Born in Whitinsville, Massachusetts in 1931. JC: Okay. HG: April 30th. JC: April 30th. What is your Norwich class? HG: Class of 1953. JC: Okay. Tell me about where you grew up and what it was like as a child? HG: I grew up in a very unique town. The town of Whitinsville, a village of Whitinsville, in the town of Northbridge, Massachusetts. It was what you'd call a company town. It was a town that was operated fundamentally by the Whitin Machine Works, which was a textile manufacturing company. My father worked there his whole life. My mother worked there part-time at times. It was a town that was written up by the Harvard Business School at one point in time as sort of a socialistic environment. JC: Oh! HG: It was a town that ran the library. It had its own housing for its people. The rents were subsidized so to speak. They maintained those properties. So, it was a very unique environment, something that probably not many people in the United States have ever lived in but was very enjoyable. It was secure and stable 2 employment, good schools. Other resources were all well-made, fire departments, police departments, many of it subsidized heavily by the corporation. JC: And what corporation was it again? HG: Whitin Machine Works. JC: Oh. Okay. HG: And it was a textile manufacturing company. JC: Oh. Okay. HG: Subsequently, it has disappeared. Went out of business. Textile manufacturing moved elsewhere. Moves down South and then out of the country primarily. The remnants of it are over in New Bedford where I ended up retiring from the University of Massachusetts over there where the icon on the entrance of the school is a huge spindle, which is a representative of a device that runs a thread through looms, weaving machines. JC: What made you decide to choose Norwich? HG: Well, I was the first individual in my family to go on to college. It's a large family. My mother was one of eight children. My father was one of four. They married. They lived within, almost a stone's throw of each other. We lived in the same place. I grew up in the same place and had many aunts and uncles in the neighborhood. So, I did not have any prior experience with Norwich. The only thing that was driving me at the time was my father said, "You've got to get a college education." He was a wood pattern maker and worked at Whitin Machine Works, as I noted, and he said, "This is not your lifestyle. You've got to upgrade yourself." I did not have the experience that current people have of visiting campuses. I never went to Norwich. I had an uncle that had gone to the University of Rhode Island. He had not graduated. So, I applied there. And then, Norwich had a high school visit team that came through and I got impressed with what that fellow had to say so I applied to Norwich. I did not get accepted to the University of Rhode Island. So, I had the choice of one school, Norwich. So, I went to Norwich. Unbeknownst to me about anything about Norwich. As a matter of fact, I had my high school yearbook signed by one of the teachers and he signed it, "Hup, one, two, three" and he signed his name. I said, "What's that all about?" He says, "You're going to a military school! You're going to be in the Army!" I says, "I am?" When I arrived at Norwich, it was like a new day in my life. I had no military experience. I'd never even been a Boy Scout. The regimentation was totally new to me. That probably was the beginning of what I consider a rather difficult period of adjustment for the four years. As you will probably know, I was a private in the Corps for four years. 3 JC: Oh. Okay. HG: Never given rank. I had the one opportunity close to graduation, which I refused. I thought it was a token gift which I did not appreciate receiving at that point in time. I didn't accept it. In fact, I applied to transfer out of Norwich my freshman year to start college at Georgia Tech. I got accepted to Georgia Tech, got a telephone call from my mother saying, "What is this acceptance notice we've received from Georgia Tech?" I said, "Well, I'm going to Georgia Tech next year, Ma. I'm not going to Norwich." She says, "Very well. Pay your own way." I stayed at Norwich for the rest of my life because I had no money at all! JC: What was it like that first day showing up at Norwich? HG: Well, it was a very memorable day. My father and mother drove me to school with the necessary material that I had to have, clothing and I think we had to bring a mattress at the time. We arrived at Norwich in the morning. My father and mother dropped me off, dropped me off at Cabot Hall. Room 109 was my room. My roommate, Ron Bartlett, at the time, had arrived about the same time so I met his father and mother. We met each other, of course. My father, immediately after dropping me off, jumped in the car and drove back to Whitinsville. They had to get home before dark I think. We started out very early in the morning. In fact, had to turn back because he discovered on the way that we probably didn't have enough gas to make it all the way to Vermont. We went back to get an open gas station because we started out so early in the morning. But no, they dropped me off and left. I remember a conversation I had with Ron's mother and father and she said, "Would you take care of Ron? He hasn't been away from home before." I said, "Yes, I will, Mrs. Bartlett, but neither have I been away from home before." (Laughs.) That was an interesting first day. And then, in contrast to the first day my second year, where I arrived on campus and used to ship a lot of my stuff up in a big, overseas container by train so that my shipment had arrived at the mailroom on campus. I went to the dormitory and I was back in Cabot the second year too. I said, "Rooks! Rooks! I need a rook to go down and get my suitcase and bring it up to the room." "Sorry, Sir. We don't do that anymore." JC: Oh! HG: The harassment rules had changed over the summertime and I hadn't gotten word of it. Plus, I arrived too late, I guess, because I recall having to do that very same thing for upperclassmen that first year. JC: Mm hmm. HG: So, anyway, that was my first day at Norwich. JC: What was your major? 4 HG Electrical engineering. JC: And why'd you choose that? HG: Well, my uncle was sort of involved with the electrical work and not that he had a great influence on me but I observed that and I thought, "Well." He was working for General Electric at the time and I said, "Well, I think that maybe I would do the same thing." So, I sort of went into that field not for any other particular reason than he was successful in what he was doing and I thought it would be of interest to me. JC: Okay. HG: Fortunately for me, in the long run, there were only nine matriculated double Es in '49, which got depleted very quickly, either through people who didn't continue at Norwich or transferred to some other major. I graduated with one other very close friend of mine to this day, Al Gardner, who lives out in the southern part of Vermont on the western edge of Massachusetts. We were the two electrical engineers that graduated in '53. We had tutorials. It was a very fortunate thing for me because probably the school where I had to fend more for myself, I might not have done as well as I did in the curriculum. It was a good experience. JC: Which fraternity did you belong to? HG: I joined Lambda Chi Alpha, which is off-campus, up on the hill. My primary reason for joining them was at the pledge period, you were entertained at the fraternities. They had an excellent meal. At that time, they had a pastry chef with some sort of recognition and he put on a beautiful dessert and I was a fellow who had been plump my whole life, loved sweets, and said, "This is the place for me!" Joined the fraternity and wouldn't you know it, he terminated. He quit. The pastry guy was gone! But we still had good cooks, husband and wife team over the four years, and I ended up being steward of the fraternity. It was a large part of my college life was being in the fraternity. I had to be there at least every day, serving a meal, because I was in the kitchen. In fact, I got rewarded for doing that type of job with half my food bill was being paid by labor so that worked out very nicely for me. JC: Well, what else do you remember about being in the fraternity? HG: Great social environment. I thought that we had, as any organization you end up with some cliques and I had three or four fellows that I chummed closely with and carried on to this day until both of them have now deceased. We had a life-long bonding there so the fraternity life to me was probably my sole social environment on the campus other than some of the things I did with the intramural sports and whatnot. I really was sorry to see the fraternities go but I understood the reason for it and, of course, I was long out of the school at that time anyway 5 so I didn't react one way or the other. It was just a little bit of self-disappointment in the whole thing. I've kept my affiliation with Lambda Chi Alpha for over the years. I still am a donor to the fraternity. I've had representatives from Indiana come up and visit me at the house here asking me for more money. The Lambda Chi, at the time, had sort of reputation of being an academically-oriented fraternity and scholarly environment. Probably didn't pan out as scholarly as I had thought it would but I think the fraternity still holds to that sort of criteria. They like to have their fraternities be scholastically oriented, not just a place to go and drink beer or mess around with the ladies, you know. JC: Right. HG: So, yeah. I heard there might rumors that the fraternities with the civilian population at Norwich might come back. JC: Really? HG: Yeah. I heard a rumor about that but just a rumor. I'm sure that it'd be a hard sell to get them back on campus. JC: Yeah. I know Theta Chi would like to be back. HG: Theta Chi was the Alpha Chapter so, and Lambda Chi, we were the Zeta Chapter, the Zeta Chapter of Lambda Chi so we were not new in the world of fraternities as Theta Chi was. JC: What intramural sports did you play? HG: I got involved in softball, a little bit of tag football and basketball. As I recall, I managed, I guess you'd say, our company basketball team for a while, not that I was any expert in the sport itself but I knew enough about it to try to get the boys organized and spur them on at the games with the other companies. I was in Company B, I think, most of the time. We did okay but it gave you something to do as well as sit in your room and study, that sort of thing. Then, I was on the rifle team for a while. JC: Oh. Okay. HG: When I discovered that my scores were not counted because they have a system of counting only the top five or six scorers and I was always one or two below. I figured I never was good enough. I shot for the team and I gave it up. Tom Atwood, a classmate of mine, was an Olympic sharp shooter so he's – JC: Oh. Really? 6 HG: Oh, yeah. Tom was on the team and he spent a lot of time during his days in the military doing just that, representing the United States on the Olympic rifle team. Tom and I keep in touch to this day. JC: Okay. HG: Yep. JC: He would be a good one to interview. HG: Yeah. Tom is down in Florida in the winter and out in the Chicago area, I think, in the summer. JC: Okay. HG: They know, the school, where he's located. So, if you want to hook up with him, it'd be nice to get him because he was a cadet colonel too, I believe. JC: Oh. Okay. HG: I think Tom was. I know he was high rank in our corp. Getting old here. I forget some of the facts. JC: I understand. Besides intramural sports, what other activities did you participate in? HG: Oh. Let's see. University activities, you mean? JC: Mm hmm. HG: I don't think I, I didn't get involved in any of the other, oh, the IEEE, they had a professional chapter, student chapter. I was involved in that and became an officer in it. Of course, there weren't too many electrical engineers but we did have some younger grads, classmates coming in to it. We did field trips for that. And I was involved with the administration of it, so to speak. But that was probably it, the IEEE. JC: What does IEEE stand for? HG: Institute of Electrical and Electronic Engineers. JC: Oh. Okay. HG: Yeah. It's still an ongoing organization. I still belong to them. I'm a life member in that organization now, because of my age primarily and being a member for so many years. But yeah, it was a good organization. 7 JC: What'd you do to relax when you were at Norwich? HG: Sleep! (Laughs.) We would go to the movies. Go to Montpelier. Perhaps go out to eat in Barre maybe once a week. One of the difficulties of my being a student at Norwich was I didn't have any money and I didn't have a car. So, I was dependent upon a very tight budget and it didn't loosen up at all until I became a junior and senior where we were getting the ROTC ninety cents a day supplement, twenty-seven dollars a month. That helped a lot for spending money. My mother used to say, "The only time you call home, Harold, is when you want money. We don't have any to give you." So, I used to spread my money pretty thinly. So, I didn't do a lot of relaxing that cost anything. There is an incident. One time, Garry Moushegian, Al Gardner, my buddy, the electrical engineer, and I decided to go horseback riding and thought that'd be nice Saturday afternoon entertainment. So, we went out and, funny thing, we rented the horses and got saddled up, got on the horses, and started our trip. Well, none of us knew how to ride a horse. None of us had been on a horse before. The horses turned around and went back to the barn. Garry's a tall guy. Well, the barn door was so low, he got scraped off the saddle. Laughs. Finally, we get them back outside and get them on the way. We did our tour and we're coming back home and, of course, the horses wanted to get back in the barn again. So, they started trotted along and we're bumping along behind them in the saddles and so forth. We got back to Norwich and Garry came over to my room. He says, "Look at what happened!" It wore holes in his underwear! Laughs. So, we had some laughs, you know. Different things like that happened. That's the biggest recollection I can of the things that we did. We had fraternity parties. We had to get involved in that, preparing for them and that kind of thing was an activity that I did as extracurricular. JC: Did you do anything else for entertainment other than what you mentioned? HG: Not that I can think of. I wasn't in any outside of the school activities. I did join the Masonic Order when I was a senior. I joined that and that involves some off-campus activity. I got involved in the Northfield Church. Even as a freshman, I would walk down to church. So, I got involved in church activities. And to this day, I support the Christian Fellowship Organization financially on campus each year to help them along so they can have programs that they want to put on. They have a little bit of money to work with. JC: Right. HG: So, yeah, that sort of thing I got involved in. JC: Okay. Do you remember any particular songs from when you were at Norwich? HG: Well, there's "Norwich Forever," of course, the school song. There used to be a song we used to sing, "On the steps of Jackman, crying like hell! There's a 8 newborn baby. La da da." Laughs. That song we used to sing. The other words they escape me and they don't escape me. They better escape me. They were choice words. JC: I understand. I know the words too. HG: Do you know the words!? Laughs. No. That's about all I remember. JC: I've got it in an oral history, "The Indecipherable Song." HG: Have you really? JC: Mm hmm. HG: I'll have to read that because I'd like to find out what the rest of the song is. It's something like, "A bastard's son of old NU." Awful song. JC: Yeah. It's an awful song. Any other songs? HG: I don't think so. Not that I can remember. JC: Who were the instructors who were most influential during your time there? HG: Well, the electrical department certainly was. Professor Marsh and Professor Maxfield and Professor Spencer, those three. There's an F.A. Spencer award in electrical engineering on campus, I believe. And I have contributed financially to that several times. I don't necessarily do it every year. Those gentleman were very influential. They were almost like tutors to Al and I. We'd be in class. It was just the two of us. You got to know the people and they got to know us. That was a very unique college relationship, I think, that we had. JC: Mm hmm. What was your favorite class? HG: My favorite class? I don't know what that would have been. I know my most unfavorable class was. JC: What was that? HG: Thermodynamics! I flunked that one. I had to take that as a, in order to graduate, I had to pass that course my final semester. So, I was taking an overload. I like Public Speaking. That was an interesting class. I did that the freshman year. I recall we all had to give a talk and I think the fellow's name was Fisk that was the professor. After I got through, I was critiqued, of course, by the student population, including classmates and they criticized me for having my Boston accent. Fortunately, for me, Professor Fisk was from Braintree, I believe. He says, "Mr. Gilmore is going to be fine with his language. I understood him perfectly." 9 Laughs. So, that was a favorable thing out of that class. I remember that so I'd call it a favorite class. I enjoyed it. JC: What do you remember about being a rook? HG: The harassment. A lot of harassment and the fact that we had these duties to perform like opening of windows and preparing the latrines and shining upperclassmen's brass and shoes and that sort of thing. As a person unfamiliar with that, having been the oldest in a family of four, and the only male in that family, I was fairly independent and having to be subjugated to these requirements was demanding in terms of my having to conform to the practices that were being expected of me. That was the worst part that I knew of. Probably another thing would be being out where I was without an automobile. I grew up, as I say, in Whitinsville where I lived out of town about three miles. So, I was used to being in a remote area but I could drive. My folks had a car they would let me use and I could get into town fairly easily and, once there, there was always other transportation you could get as well. At Northfield, there was just absolutely nothing and the closest town was Montpelier, twelve miles away. And also, getting back and forth to school, my folks did not have the resources, the time, or the ability to bring me back and forth to school. There were no commercial transportation convenient. The only way I could get back would be to get a ride from somebody else. And so, that was always at the top of your mind. When you come home, how am I going to get to school? How was I going to get to summer camp, which was down in Georgia? I had no car. I didn't have an automobile until I had started, after graduation, when I started working for Westinghouse, without a car. I had to save up enough money for a down payment to buy one. So, my first few months at work were devoted to saving as much money as I received from my Westinghouse pay to build up enough money to make a down payment on a car, which I finally did. I bought a used car in Whitinsville. I remember it cost $1350. It was a 1949 two-door Ford sedan. I ended up taking it to Japan with me and selling it off over there. Didn't bring it back. Yeah. So, those were the hard parts of school at Norwich. You know, I can recall when I'd get back from Norwich from a vacation, it be in the evening, you'd see the lights up on the hill and I would breathe a sigh of relief, "I'm back home and I'll be safe here when I get home." It ended up sort of like a security blanket. The school prepared me for, it gave me the keys to success. I'm forever pleased and blessed that I ended up going and staying at Norwich actually. It's created a great deal of enjoyment for me over my life. I've had a great post-graduate career and one of the things it taught me was perseverance, life-long education. I wasn't necessarily a brilliant scholar but I ended up getting three master's degrees and a Ph.D. post-Norwich experience and I think Norwich had to have something to do with that motivation to do that. JC: What are your master's degrees in? 10 HG: I have a master's degree, an M.B.A., and I have a master of science and a master of arts, one in human resources and one in labor relations. JC: Okay and where are they from? HG: One is from Shippensburg and one is from Loretto. That's awful. Can you give me a minute? JC: Yes. HG: I have a B.S.E.E. from Norwich, and M.B.A., a Ph.D. from Syracuse, a master's degree from St. Francis College, and a master's degree from Shippensburg University. JC: Okay. HG: The most important degrees for me, of course, was the B.S. in E.E. and the M.B.A. Ph.D. from Syracuse because those influenced what I did with my life more importantly. The other two degrees were done because of what I felt I needed to be effective in the classroom that I subsequently taught and administered the programs in at both Penn State and at UMASS Dartmouth. JC: Oh. Okay. Let's see. What was your favorite part of Norwich? HG: Favorite what? Part? JC: Part. HG: Part of Norwich? JC: Mm hmm. HG: What do you mean by part? JC: What did you like most about it? HG: Well, I would like the day I graduated was the most favorite part for me. I had my entire family there, extended family. We rented a whole motel. I was the keystone person that ever graduated in Johnson and Gilmore family. As I mentioned, the size is extensive and I remember quite a few relatives to follow, cousins and so forth. That was an occasion that I really, it was a success for me because I went there thinking, "I've got to graduate. I cannot fail." And I hadn't even though that last semester I had to take that extra course to make it through. I did it. And then the fact that it prepared me. I left the place with a job. I had a commission. I got a deferment for ten months so I could go to work for Westinghouse and get some industrial experience before I went in the military. Stayed in the military for my, 11 well I went in for two years but I extended because I got special weapons training with atomic weapons and I was there for close to three years total. Could have stayed longer. I was asked to stay longer but for family purposes I, stayed in the Reserve though. I retired from the military and I made it well up to the rank of colonel which I felt was something I never expected either and I think Norwich prepared me for that sort of experience, knowing how to behave and accept responsibility and perform the duties that I was required up to a successful level, satisfactory level. So, the best day at Norwich was indeed the day I graduated because it marked a major milestone in my life. Just as the first day I went there marked a major milestone. JC: What was the most important thing that Norwich taught you? HG: I think to be respectful of others and to take life-long learning seriously and to be persevering in what you're trying to accomplish. Norwich's motto is "I Will Try." So, any opportunity that came along for me, I seized upon. I was outwardly looking, several Fulbrights, quite a bit of overseas experience, along with my family, and I think Norwich prepared me for that by having an overseas assignment that was one of my first, the only one I had as a lieutenant was in Japan. And I got to like other cultures and so forth. I pursued that in Africa, Europe, and other places. As a matter of fact, I was contemplating a trip to China this year. JC: Oh. Really? HG: Yeah. I think I may go to China. I got the quotation and everything. One of the things I have to clarify is that both my wife and I's status health-wise to make sure that we're fit to go. I think we both will be allowed to do that from a medical perspective. The only thing remaining is making the commitment. JC: Mm hmm. HG: So, yeah. We're looking forward to that. We've gone on a number of cruises in the meantime to Alaska, the Mediterranean, the Caribbean, Alaska. So, we engaged travel, so I think the military and the Norwich environment has cultivated that sort of orientation to our lifestyle. JC: You mentioned "I Will Try." What did it mean to you as a student? HG: What did it mean to me when? JC: As a student. HG: As a student? Probably not much. I don't think you really appreciate that. I appreciate it more now that I've graduated and look back on things. I think, one of the things, it's not "I Will Try" so much but "I Will Stick to It!" 12 JC: Mm hmm. HG: I will not quit! I was amazed at the number of freshman, matriculated freshman that left Norwich the day they had to get a short haircut. JC: Mm hmm. HG: I, fortunately, grew up every summer having my head sheared off with what we used to call a Harvard clip. So, it didn't bother me to have to have it cut another eighth of an inch off. But these fellows that came up with the golden curls that had to get sheared said no and left. I wasn't going to give up. If Norwich's moral had been "I Won't Give Up," it would have been more appropriate than "I Will Try" in my case. "I Will Not Give Up." JC: What does Partridge's idea of a citizen soldier mean to you? HG: Well, it means to me that I'd like to see conscription come back. That's how much meaning it has to me. I think everyone should have a requirement to do some public service of some sort, not necessarily military but some kind of public service to build a concept of patriotism and to embed the value systems that our country stands for in their lives, personal lives. And so, the citizen soldier concept, I thought that Partridge had was just that. A person has a responsibility for his country, his family, and the two can coexist. JC: Mm hmm. HG: So, that's what that means to me, to be part of the process as an individual. JC: Mm hmm. Do you remember any funny stories from when you were at Norwich? HG: I'm sure Fred told you a funny story, the time I came up and down on the dumbwaiter at his surprise. He wondered, "Where was Harry?" And I said, "Here I am!" And I was inside the dumbwaiter cage! Laughs. That was a comedy. The other thing was the, not so much of a story but incident, was the time I repeated earlier about the horseback riding incident. That was a humorous event. I don't recall any other thing comes to mind at the moment. I'm sure there probably were numerous other events that happened that created some humor but I don't recall any right now. JC: So, what did you do after graduation? I know you went to work at Westinghouse. HG: Yeah. I went to work for Westinghouse immediately upon graduation. Had a job before I graduated. And then, I took a deferment from, Westinghouse gave me a deferment for about ten months because I did have the two-year obligation as a commissioned officer. So, then I went in the military and got asked if I were 13 interested in taking a special weapons training. That's the atomic weapons training. I got a Q clearance and so forth. And I went to Sandia Base. While there, a unit, 261st ordinance detachment was formed. I became the first commanding officer for, until such time as the captain showed up to take over the reins. I was in individual training. Didn't finish that. Went in to unit training, the 261st trained with the 5th field artillery battalion for deployment to Japan which, incidentally, at that time was against the peace treaty that we had signed with Japan. We're not supposed to bring any new armament into the country but we did. We brought in nuclear weapons. We used to have a little difficulty, the artillery did, going out to the range and firing it off. I went there and did some field exercises in Iwo Jima in Okinawa. While there, got to talking to a gentleman at KU Ammunition Depot Bar one evening and he was leaving for Syracuse University for the comptrollers' program there. And he says, "Harold, you ought to think about getting your M.B.A." And I said, "Well, what's that?" He says, "It's a master's degree in business administration. It's a great topping off of your electrical engineering degree and it's highly sought after people." Now, this was back in 1957, '57, '58. So, I put in for an early release. It was like eight months early. They weren't going to let me go until I got some congressional involvement by Saltonstall and he facilitated my departure from the military. I didn't give up my commission. I just went in the Reserve. And so, I went to Syracuse at that time. Got my master's degree. Went back to work for Westinghouse. Worked for AVCO in the reentry vehicle business, the Apollo program. And from there, I decided to go on to Syracuse. I got a three-year fellowship for a Ph.D. program in organizational behavior and operations management. So, I took that, went there, gave up my work, sold my home, took my family to Syracuse. Again, very, in retrospect, very risky situation. A lot of people start out looking for a Ph.D. and they never get it. I was told when I arrived, I had a very good advisor, a fellow who I had as an M.B.A. faculty member, Dr. Seimer. He said, "Harold, you do not leave this campus without that Ph.D. because you'll never get it if you do." So, I says, "All right, Dr. Seimer. I will not leave." So, I stayed there and I got the doctorate and left them. In my first job, I was planning to go back to work for AVCO because I was in a research and development division where higher degree were, of course, very prominent. JC: Mm hmm. HG: Well, and they had said, "Well, maybe there might be an opening for you when you get through." Well, three years is a long time and everybody changed chairs there. There didn't seem to be anything open for me so I took a job with the University of North Dakota at Minot Air Force Base in the Air Force Institute of Technology program. The AFIT program. We transferred their master of engineering degree to an M.B.A. degree while I was there and I was there for a couple of years. And from there, I transferred to Penn State University and I was at the Middletown campus. My office overlooked Three Mile Island. I was there for sixteen years, I believe. I did teach up at State College one semester. Then, for family reasons, I left Penn State. I was tenured and everything but I left Penn 14 State and came to UMASS Dartmouth here for family reasons, health reasons. And I did ten years over here. At that point in time, I retired from UMASS but, in the meantime, had picked up some work for the University of South Pacific at Fiji. So, I worked off and on during a five-year period in the year 2000 over there. JC: Okay. HG: Currently, I am volunteering at the National Graduate School of Quality Management here in Falmouth, which is an online type program. I am the director of the alumni program, which they've never had before. So, it's an experiment and it may be a futile activity but I'm giving it the best go I can give it as a Norwich guy. I'm not alumni but I'm their director. I'm modelling it after the Norwich Alumni Association. As a matter of fact, I used Norwich's bylaws in modifying to try to make them fit this school's program. So, that's where I am to this moment and I don't know how much longer that'll last. I've been doing it for a couple years now and probably give it another, 2017 may be my last year of doing that. Depends upon what my success is this year. JC: Well, you've had a lot of schooling. How did your training at Norwich prepare you for life, specifically? HG: Very well. Very well. In retrospect, I wouldn't have it any other way. It taught me to roll with the punches. You can't have everything your way all the time. To get along, you've got to go along and cooperate and you graduate. I think, probably, the teamwork idea was imbedded, not so much in a pointed way but in an overall way of existing and finishing up your, what you started. We had to work with other people. I started out as an individual and I think I came out as a person who understood that to get along in this world, you're going to have to work with other people and depend upon other people. Now, I probably, even to this day, I'm a volunteer and I know that I have, I have no resources. I have no budget. I don't have even office space, so to speak, except out of the house. Working with some adult people over here and I know that I depend upon them for everything I get done and I acknowledge that very, very fully to the best extent I can. Because I know that their cooperation, my success depends upon them. Without them, I'll die on the vine. I think Norwich has taught me that concept. Oh! I think I didn't mention to you. You probably were aware of this. I created, for the bicentennial, a puzzle. JC: Yes! You did. HG: You're aware of that? So, I put that together. JC: Mm hmm. 15 HG: And, you know, the thing is, the way that transpired, nobody seemed to want me to do it. Sometimes, that rubs me the wrong way. So, I says, "I don't care if you don't want me to do it. I'm going to do it anyway!" JC: Yeah. HG: So, I did it and quite amazed at how it turned out! There's a gentleman next door who's a graphic artist and he's good on the computer. That's what he does for a living. I got the university photographer, they let me access the photographs. I picked and chose some photographs, brought them over to Sean. I said, "Sean, what can you do for me?" He says, "Let me see those." So, we looked. He says, "I'll have something for you tomorrow." He brought over the thing. "What do you think of that?" Well, we made some adjustments and so forth. My wife has a friend who does puzzles and she brought over to our house a wooden puzzle that she had bought for the Lilly family, the big drug people here in Falmouth, a lot of property and donor, a very big benefactor. I said, "Maybe we could have a wooden puzzle for what I've created for Norwich." So, I contacted a guy in Connecticut and he says, "Yeah. If you're willing to pay the price, I can make that for you. No problem." So, I says, "Okay. Let's go with that." I've even gone down there and I've even worked the puzzle thing myself. My wife and I watched him make, it's an example of his work. Got that done. Made a contact overseas. Got somebody to stamp out those puzzles. I bought four dozen of them. Gave them to the school and said, "Use them at will." Then, I gave Sullivan, no, I gave Schneider a wooden one and I think he turned it over to the, the wooden one I gave him because I didn't want it. What was it going to do with me? So, I gave to him and he put it in the museum, I think. JC: It's at the museum. HG: It was a labor of love. That's all. I just did it because I didn't find the support that I thought I might have gotten from the bicentennial committee but they had bigger items on their agenda. This was not going to fit into the program, I guess. And then, I was involved, at one time, with a committee on postage stamps and I had done a lot of work and I was really disappointed. I got mixed messages from U.S. Postal Service as to whether the images that I submitted weren't, "They're fine. We're going to submit them for postmaster consideration." Then, I get a message from somebody else on the committee saying, "No. We're not." And you can't reach anybody on that committee because they're, you just don't have any contact information for them except maybe names. But now I understand that they did release, or rerelease of the Alden Partridge stamp for the ROTC commemorative. They said that now Schneider's got himself behind the request for a Norwich postcard set which is what they usually do. I think if they don't do something for Norwich for the bicentennial, there's got to be something wrong in Washington. I hope they follow through. I sort of dropped out of the picture because it's now gone beyond my involvement. But I filed all the paperwork and everything else necessary for that. Hopefully, we'll see something come to pass. 16 JC: Hopefully so. HG: Yeah. I was told that one the things, they said, "Well, you've got to get the postmaster in Northfield involved. And I said, "Well, I'm not in a position to do that. You're right there in town." The bicentennial committee itself could just go to the postmaster and say, "We want to issue the stamp." And if he supports it, I guess, or postcards, they don't, the stamps are a little more dicey to get through. But the postcards are pretty easy to do, I guess. So, maybe, we'll see what happens. I don't know. I've lost touch with that group. The last I heard was that they upgraded the applications or something by getting Schneider's support and some other people supporting it too. That'll be good. JC: Yeah. Hopefully, that'll work out. HG: Yeah. JC: Well, that's about your involvement with Norwich. HG: Mm hmm. JC: How do you think your professional life would have been different had you not been a Norwich graduate? HG: Oh, dear. Tremendously different because Norwich set me on a military career. It set me up for a military lifestyle, in a way, although I didn't go there with that idea at all nor did I graduate with that but it just sort of grew on you. I can recall, being a reservist, I would say, "Well, maybe I'll just stop going. I'll just give up." One year led to another year and before I knew it I had thirty years and six months and I was boarded out. I got considered for general officer and I didn't make it. I understood why. My competitor, I knew who that person was and a lot of stuff on his chest that I, ribbons on his chest that I didn't have and I figured he was more entitled to it or earned it more than I did. He had combat time. I didn't have any combat time at all. I was in a war zone, Korean War, but that was over practically. So, I think Norwich set me up for that whole aspect of my life. The academic part of it came about, my industrial area was focused on my engineering experience and math and science and so forth. And then, my academic life, all the way from doing some consulting work and so forth and having the idea of a continuous learning environment. I just kept on going to school, both militarily and civilian-wise. I took many, many a correspondence program. I went to Fort Leavenworth to the Command and General Staff School. I taught Command and General Staff School. I taught at the Army War College in Carlisle, both as a military faculty member and as an academic Penn State, because we had a program with them. JC: Right. 17 HG: You know, I'm amazed at the kinds of things I got involved in and I attribute it all to Norwich. If I had gone to URI like I wanted to heavens knows what I would have become, if I ever graduated. Or if I'd gone on to Georgia Tech, I might have failed out! Who knows? Norwich kept me going. I did hit the dean's list a couple times while at Norwich but I was no stellar student. Sullivan and I share one common thread. We both were privates for four years. JC: Yep. HG: And, you know, I'm not proud of that but we survived. He did very well militarily, obviously. Much better than I did! He got, what, four stars. I got the eagle but, nevertheless, I think that Norwich did us both very well. JC: I think so too. Has being a Norwich graduate opened doors for you that might not have been opened otherwise? HG: I thought, militarily, yes. Yeah. I can clearly recall early on in my career, when I was living up in North Andover. I was in the Reserve unit in Boston. The fellow that was in command of that unit, he loved Norwich guys. So, I got signed to his unit. Having somebody who was favorably disposed to where you're from certainly is helpful in the image that you are going to create if you live up to the person's perception of the school. JC: Right. HG: And I did very well. So, I think that opened me up for captain and major level of consideration. From then on, it was, an interesting little thing was when I worked for Penn State, I had a student by the name of Emmett Page. He was one of the Army War College students that were taking the master's program at Penn State. I was a faculty member, teaching him a course and I was over at the graduate program over there, teaching in their program, the military. Came time for me to have an assignment, as a colonel. Guess who I ended up being assigned to? JC: Emmett Page? HG: General Page. Laughs. He was in charge of the electronic research and development command in Adelphi, Maryland. I was his assistant. JC: Oh. Wow. HG: So, I got an assistant commander position with him as a colonel. I'd go down there and he'd say, "Harold," because I was in quality, he says, "I got some contracts out there. I want you to go to these contractors and see what they're doing and jack them up if they need jacking up." Laughs.) I had a great relationship with Emmett. I followed up with him a little bit afterwards. He was 18 my former student, was now my boss. I was grading him and now he was grading me! It's a small world. JC: Yes. It is! HG: Another interesting situation too was, we're in Japan, my wife and I together, concurrent travel. We'd had a major social event in Tokyo. I don't know what level it was, battalion, it wasn't a battalion party. It had to be higher up than that, maybe a Sullivan Theater type thing. Anyway, we went to it and who do we run in to? Colonel Burkle. Burkle was on campus at the time and his greeting to me and my wife when we got together, "Lieutenant Gilmore, your brass is shiny." Laughs. I says, "You can thank Mrs. Gilmore for that." See, most of my fun happened after I got out of Norwich. Yeah, Colonel Burkle. I think he was a colonel at the time. "Your brass is shiny." I said, "Yep. Thank Mrs. Gilmore for that." Oh, dear. I could go on and on and on, I guess. Been a long time. JC: Mm hmm. Do you think Norwich graduates have a special bond that other people don't? HG: Oh! Definitely! Definitely! Oh, yes. I see it in my children who graduated from Penn State. There's nothing like, these online programs, there's no bonding at all! JC: Right. HG: It's like dealing with particles in the air, dust particles, but Norwich, that experience there puts you into close proximity with other people. It served me so well. Al Gardner, I talked with on the phone all the time. Up until Garry Moushegian's demise, he died up in Norwood, MA, with him all the time. Fred Maier, Jack Gillis passed away. My roommate, Bartlett, Jack Gillis, Garry Mousehegian, they all died within a matter of months of each other. I lost all my, so now there's just Fred left and Al Gardner. So, I've got two very close friends. Other people I know but not quite as, as I said, we socially went everywhere with each other, cruises and all that stuff, you know. Families knew each other. Kids knew each other and stuff of that nature. So, yes. Norwich does create a separate, a special relationship, I think, amongst us graduates. JC: Mm hmm. Um, let me see. We've already answered that question. HG: Mm hmm. JC: Um, you've just answered that question. What advice would you give a rook about how to survive and thrive at Norwich? HG: Go with the flow. Join the program full heartedly. Don't fight it. Join it. And see what you can do to excel in it. 19 JC: Mm hmm. HG: I probably chose, I wouldn't say the opposite path but I resisted. I resisted the program and suffered for it, without getting any rank and you don't get ahead in the world that way. You're going to participate in the program and probably if you can't do that full heartedly, you might do better elsewhere. It's not a place for everybody, the military part of it anyway, the Corp. Now that Norwich has a civilian component, you know, Norwich is a nice school and it's a nice environment and Vermont's a pleasant place to enjoy the winter months and so forth. Can't complain about the environment. If you like a rural environment, it's fine. And I grew up in a rural environment so I didn't really rail at that sort of thing. Although, I sent my granddaughter up there for a campus visit and she came back, "Gramp, the place is not for me." She says, "I'm going to be a minority." I said, "What do you mean?" She says, "Well, I'm not going to join the Corp. I'm going to be a civilian. Right now, I detect that they're a minority up there." JC: Mm hmm. HG: I says, "Well, it's a wise maneuver not to go there. You've got to be happy where you are to do the best you can do." My advice to a rook is you've got to decide whether you're going to be happy in this environment or not. If you are, you'll do well. If not, you're not going to do as well. You might get through, but you won't be the success that you could be maybe someplace else. I have two grandsons. I've got three grandsons but two older ones. I tried to talk them into going to Norwich. Mother was not military-oriented and things were not so, we were at war. We've been at war for so long they don't know what it's like to be without it but she didn't think that was the thing to do. I do have a grandson here locally but he's going to Mass Maritime Academy. JC: Oh. Okay. HG: So, he's quasi-military, in a way. I think that he'll finish that program up in two or three years. He didn't want to go to Norwich either. I don't know why. I don't think he gave it a chance, because he likes to ski. He's an outdoors boy. He would do well. He's got the military bearing and so forth, but he chose the Maritime as a place to go. He did hear that employment opportunities were greatest at Mass Maritime and they are. You graduate from that place, you get a job. JC: Mm hmm. HG: If you've got anything going for you at all. Norwich used to be able to say, "You're going to get a commission." But that's not true anymore either. JC: No. It's not. 20 HG: The place is not going to sell itself with providing a vocation after you're through. Where this place practically does. So, he was encouraged to go. It's local and so forth. JC: Yeah. So, you didn't have any relatives that attended Norwich? HG: Hmm? JC: You didn't have any relatives that attended Norwich? HG: No. I didn't. I don't have anybody that went to Norwich. No. None of them. JC: Well, is there anything else? HG: No. By golly, we've had quite an enjoyable interview. I've had some fun talking to you. I can't think of much more. JC: Well, I thank you very much. HG: I enjoyed it. Thank you, too. End of recording.

Part one of an interview with Aldo and Anna Mazzaferro. Topics include: Family history. How his parents came to the United States from Italy. How his parents were married and moved to Leominster, MA. Aldo's education and memories from Leominster High School and Holy Cross. Aldo's work at the DuPont company. What life was like during World War II. Aldo's work history. How Aldo and Anna were married. In 1953, Aldo started his CPA business in Leominster and Fitchburg. The different clients he had. His work at Art Plastics and the plastics business in general. His sons joined the plastics business. ; 1 INTERVIEWER: October 4, 2011. This is Linda [Rosenwan], with the Center for Italian Culture at Fitchburg State College with Aldo and Anna Mazzaferro's house, 575 West Street in Leominster. So maybe we should begin, Aldo, if you could just give me some personal information regarding when you were born and where. SPEAKER 1: Very definitely. But I must say that October 4th, 1955, our second son was born. Today is his birthday. SPEAKER 2: That's right. SPEAKER 1: But getting back to me, I was born on November 11th, 1921, in Leominster, Massachusetts. And I went to the public schools here, graduated from Leominster High School 1939. And I went on to Holy Cross College after graduation from Leominster High School. INTERVIEWER: Okay. Were your parents both born in Leominster? SPEAKER 1: No, they were not. They were both born in Italy. My dad was born in the province of Abruzzo in a town called [Scafa]. And my mother was born in Abruzzo on the Adriatic Sea in a town called Pescara. And my dad was born in 1880, and my mother was born in 1882. INTERVIEWER: And when did your father come to this country? SPEAKER 1: My father came to this country, I would say, around 1900. In the winter, they lived in the Bronx within New York. [Unintelligible - 00:01:52] Ellis Island. He lived in the Bronx. INTERVIEWER: And your mother? SPEAKER 1: And my mother arrived, I would say, probably 1902, 1903. And she also went to live in the Bronx, New York with her sister. And her sister was married, had a family, and so my mother came over. And prior to my mother's coming over here in the Bronx, my dad and my mother conducted a romance by way of correspondence through letters. They didn't know each other. So he paid for -- my dad paid for my mother's passage here.2 SPEAKER 2: Your dad boarding at… SPEAKER 1: Yeah. My dad was a boarder. In those days it was frequent -- frequently, the immigrants would come over and they would go to places where they have some relatives or friends. And they were taken in as boarders. My dad was a boarder at my mother's sister's house or apartment in New York City. It is how my dad saw pictures of my mother and how it all started. SPEAKER 2: Sent for her to come from Italy to America. SPEAKER 1: Yeah, he paid for her passage. INTERVIEWER: So they followed. SPEAKER 1: So they courted, married a couple of days later. SPEAKER 2: It was all done that way, the parents would pick a mate for their son or their daughter. In fact, I think it was done on the next generation, too. I have a cousin that was married that way. She lived in Italy, and her husband lived in New York. And they sent for one another and met through pictures and photographs. INTERVIEWER: And did the female part of this arrangement, did she have much to say about it? SPEAKER 1: I'm sure she did. I'm sure that -- my mother is a very strong-willed person, and she did what -- she preferred -- to do it, apparently, it was a great attraction between my parents, and -- it wasn't pre-arranged. It was sustained correspondent with each other and having interests, and it materialized when they met it New York. INTERVIEWER: Interesting. So what brought them to Leominster? SPEAKER 1: Well, they had their children in New York. They're nine -- they had nine children. I believe -- let's see, four or five were born in the Bronx, New York. And my dad wound up in a basement apartment in New York and ran the apartment building for the landlord. And as part of the rent, he lives rent-free with his family. And it came about that my mother's brother, Horrace, came to Leominster and found that there was work here at the DuPont 3 Company. And so he sent news back to the Bronx, and so my dad came along. He got a job at the DuPont Company in Leominster, and he came here with all his family. He works here I don't know for how long a period of time. Let's say around 1950 or 1970, and he brought his family to New York and settled down in Leominster. And they settled at 53 [unintelligible - 00:06:00], and that particular house was owned by one of the mayors of Leominster, Mayor Burdett, and they rented that house. It was a cottage with three bedrooms upstairs and with some land [unintelligible - 00:06:17]. But they eventually purchased that property after a few years. INTERVIEWER: So what kind of work did he do at DuPont? SPEAKER 1: Well he was a -- not a laborer. A benchman, I would believe, at the DuPont Company. But it wasn't to his liking, so he left DuPont Company and went to work for the Leominster Fuel Company and became the delivery person, delivered coal. The Leominster Fuel Company, in those days had the [unintelligible - 00:07:00], and they were always delivered. Those were the days they really have oil burners. And so frankly, our homes, all the boilers used coal. INTERVIEWER: Did you ever go with him to make a delivery? SPEAKER 1: No, no. No, I never did. I was not quite three years old when my dad died. INTERVIEWER: That must have been tremendous hardship for your mother. So your family decided to stay in Leominster? SPEAKER 1: Oh, yes. Yeah. Yes. After my father died, the ninth child was born a couple of months later. Well, the family stayed in Leominster. My oldest brother was probably 16 or 17. He left high school and went to work to support the family. And then each brother, you know, took his turn and went to work and supported the family. And one of my brothers -- I have five brothers ahead 4 of me, and only one was able to complete high school. And I was the sixth brother, and I was able to complete high school. INTERVIEWER: And are you the only one that attended college? SPEAKER 1: Yes, I'm the only one who attended college. INTERVIEWER: Would you like to stop for a minute? SPEAKER 1: Okay. All right. Well as I grew up, without my dad, my mother always impressed upon me the fact that my dad long ago wanted his children to go to college, to get a good education. She was quite disappointed that it wasn't happening. So I guess I was determined to do that, go to college, so that my mother would be happy. So when I was in junior high school I took the classical course, and in most days, junior high school went through the ninth grade. So when I was in ninth grade I questioned whether or not I had the financial resources to go to college. So I determined that there was no way that I could go to college. We don't have enough funds. So when I went to Leominster high school in my sophomore year, I switched from the classical course to college course to the commercial course. And then during my sophomore year at Leominster high school, I trained my mind [unintelligible - 00:10:07] determination that I wanted to go to college bad enough that I would find some way to go. And so my junior/senior year, I switched back to the college course in Leominster High School, and in those days it was a three-year high school, you had to have a minimum of 40 credits a year to pass. We have to have 120 credits to graduate, but because of the fact that I had to cram two college preparation years in my junior/senior year, I was required to take extra courses. So I had hardly any -- I don't think I had any study periods in my senior year. I recall only having one [unintelligible - 00:10:54] period and some semester not having [unintelligible - 00:10:59]. So as a result of that I took a great deal of courses at 5 Leominster High School. I had one year of business courses in commercial, which helped me later on in college. In my junior/senior year I had the college courses. So I was graduated with 151 credits from Leominster High School. We were only required 120, 125. The average credits that they got when we graduate, probably 125. I had 151, and a lot of course were behind me. INTERVIEWER: Did you have to work while you were in high school? SPEAKER 1: Yes, while I was in junior high school, actually junior high school, I got a job working at a Chinese laundry. I learned how to man load shirts, [unintelligible - 00:11:51] the collar, the collar, [unintelligible - 00:11:54] the cuffs, and to iron the shirts. So I learned -- I did very well. I worked at various Chinese laundries in Leominster, Fitchburg on Saturdays, especially. Also my high school years, I started to work at a Chinese laundry while I was in junior high school. And before the Chinese laundry career, I shined shoes at Monument Square in Leominster on Fridays and Saturdays. In most days everyone went downtown. On Saturdays, it's quite crowded downtown, and I did okay shining shoes. INTERVIEWER: I bet you could bank quite a bit of money doing that. SPEAKER 1: I don't have a bank. INTERVIEWER: You don't have a bank. You gave it to your mother? SPEAKER 1: There wasn't enough to go around. I can remember one time when I was in junior high school, I believe, it was during the Depression days in 1930s, and corduroy breeches were very popular in those days. They are the corduroy trousers that went down just below your knees, just below your knees, they had a little [unintelligible - 00:13:12], and they would walk, and they would try to meet that. Everybody at school would have a pair of corduroy breeches. I never had any. INTERVIEWER: Did you wish you did?6 SPEAKER 1: Well, I pushed my older brother Tony, who worked at the DuPont Company—he used to work four to twelve—and you know, just begged him to buy me a pair. He did finally buy me a pair, but I don't know what it costs. It costs less than a dollar, I think, in those days. And I was very proud that I had it. INTERVIEWER: And when you went to Holy Cross, what year was that? SPEAKER 1: Well, in 1939, I graduated -- I graduated in Leominster High School in 1939 in June. I went to Holy Cross in September 1943. And I was admitted to Holy Cross on a scholarship work program, and I was required to pay about one-third of the tuition. In those days, tuition was $280, and I was required to pay $100 of that tuition. And the balance I was required to earn at a rate of approximately 35 cents an hour credit working in the college library. INTERVIEWER: Thirty five cents… SPEAKER 1: … an hour would be credited towards… INTERVIEWER: To the $100 or the $200? SPEAKER 1: … to the 180 balance. That's what I was required to do. So I worked in my freshman year at the college library, normally evenings from about six o'clock to nine o'clock five and six evenings a week, unless there was some college event that I couldn't do it. Basically I did that all during my freshmen year, I worked at the college library, even some Saturdays and Sundays. In those days we went to college, we had classes on Saturday mornings until noontime. So, college was six days a week way back in the '30s and '40s. INTERVIEWER: So you lived on campus then? SPEAKER 1: No, I did not. I lived -- in my freshman year, I lived in Worcester with my older sister. She was married and lived in Worcester, and I stayed with her and I took the bus. And in my freshman year, I commuted, went to Holy Cross. And I lived with her in my 7 freshman year. And then from my sophomore year on, I stayed in Leominster. I lived in Leominster and I commuted daily to Holy Cross. In those days class started at nine o'clock in the morning and ran until 3:30. And then lab would be in the afternoon until 5:30, six o'clock. INTERVIEWER: And then you worked. SPEAKER 1: [Unintelligible - 00:16:20]? INTERVIEWER: No, that's fine. We're going to edit this anyway. Then you would work until nine o'clock at night? SPEAKER 1: No. Well, yes, in the college library. So I'd get home at -- in my freshman year I'd probably get back at 9:30, 10:00 to my sister's house. That was during my freshmen year. That was quite a program. I was gone all the time. But I didn't look upon it -- I shifted to something that had to be done. So I might say that during my freshman year, that the library, right after the football season was over, that one of the -- my good friend in class that played in the college band showed up at the library to work and told me that he was on the same scholarship work program that I was on, and that he had to play in the band and then work at the library to earn his credits. And he told me that next year, because he was in the college band, it would not be necessary for him to work at the library, just be in the college band he would get enough credits so he wouldn't have to work in the library. Just play in the college band. So I didn't know one note of music, and I heard about this. So in those days, they have the WTA Recreation Week, and they [unintelligible - 00:18:04]. They were offering the class on how to play musical instrument at the [unintelligible - 00:18:10] in Worcester. And this was during my freshman year. And so there was a Professor Castana who taught music, and I decided that I wanted to learn to play the cornet so that I could fit into the college 8 band in my sophomore year. So I approached him and told him that I had not -- I'm not looking to be a music major. I just wanna know enough music so that I could play well enough to play the Star-Spangled Banner and probably the football march and some things like that, and national anthem so that I could be admitted into the college band. So I took music lessons in the spring of my freshman year from about, I'd say from January to May in Worcester while I lived with my sister. So I used to go down there, so I'm busy weekends, and whenever I could fit it in, sometimes during the afternoon. INTERVIEWER: So was that a success? Did you get admitted? SPEAKER 1: Yes, yes. I came back after my freshman year was over in the summer of 1940, there was a Professor [unintelligible - 00:19:40] that taught music, and I finished my musical education with him. And I got to play the cornet, and I told him the same thing. I just want him to know that I wasn't gonna do a major in music. So then in my freshmen year, I was admitted to the college band. And I played the second cornet, second trumpet. So I knew all the [unintelligible - 00:20:18]. In a couple of weeks, I learned all the songs that have to be played, probably 12 or 15. And I played in the second cornet. I didn't require the music sheet on the lyre. And so because I could play by heart all the numbers, they placed me outside of the band. When you go on the outside so that you could [unintelligible - 00:20:49] the person on the outside will all be going [unintelligible - 00:20:54]. So that's where I wound up with the college band. INTERVIEWER: Do you still play? SPEAKER 1: No, I don't. I quitted after my junior year, and I haven't played. I'm not a musician.9 SPEAKER 2: Wasn't there a story where you started to usher because you found you got more credits being in the usher than you were playing in a band? SPEAKER 1: Well, what happened was half of my freshmen year, I was able to find a job with the DuPont Company. And in the summer after my freshman year, I worked on the 12-8 shift at the DuPont Company. Then when school started in the fall in my sophomore year, I was able to continue working at the DuPont Company. In order to keep my job with them, I was required to work 82 hours a week, and I would be considered a permanent employee. And if I put in 32 hours or more per week, I would be entitled to a two-week vacation period and paid holidays. So that's what I did in my sophomore, junior, and senior years. While I was at Holy Cross I had a full-time job working at the DuPont Company. My normal schedule after the football season was over, that I had to work on a Saturday from 4-12. I would get 8 hours. Then on a Sunday I would go to mass at 7 o'clock, and I would be at the DuPont Company from 8 o'clock, and I would work 8-4. So on a Saturday and Sunday, I got 16 hours, and I have the rest of the week to get in another 16 or more hours. So the way the classes were at Holy Cross on a Tuesday and a Thursday, the class schedule was light. I would have I think two classes at night on Tuesdays and Thursdays. I was normally to class about 1:30 to two o'clock and it was all done class on two o'clock. So I would get back to Leominster at three o'clock, four o'clock, usually five or six o'clock, and I would work from 6-9 and 7-10, something like that. Or even sometimes 7-12. And once in a while, if I was up to it, I would even go beyond 12 o'clock at work. If I have an exam the next day I would probably work until… INTERVIEWER: I guess I'm wondering when did you study? I think…10 SPEAKER 1: Going to see if I'm coming too strong enough [unintelligible - 00:24:06]. Ah, let's see. When did I study? I didn't study as much as I would've wanted to. In order to make up for the fact that I couldn't study as much as I wanted to, when I was in class I really focused on what the professor was talking about. I would not permit myself to be distracted by what was going on in class. I just focused right on that professor and tried to understand what they were trying to put across. And I think that saved me a lot of -- I did my homework, less consuming. But I studied between classes, and I actually used to study on the job at the DuPont Company. I had a job running an automatic comb-polishing machine, was about 40 or 50 feet long. And I sat at the beginning of the machine, and said comb fell into a belt. And after a while you'll get so used to it you didn't have to look at what you're doing. You just grab a handful of combs, and one by one you would put those combs down the belt about a half an inch a pack. And you didn't have to watch it too carefully. So I used to set up the machine with a book in my lap if I have some studying to do. So I used to get some studying done that way. And the… INTERVIEWER: And what was your major? SPEAKER 1: My major at Holy Cross was economics, Bachelor of Science in Economics. But that's when I enrolled there. But then in the senior year, they changed the name of the degree to Business Administration. Actually, my concentration there was in Economics, actually. I took the accounting -- the accounting program was required for the first two years. And then after the junior and senior year, then you decide whether or not to continue on the accounting later on. I decided to get into economics, applied economics. INTERVIEWER: What was it like going to school during the war?11 SPEAKER 1: Well, it wasn't really until December 7, 1941, the day of Pearl Harbor, that I think that the [unintelligible - 00:26:52] heavily involved in. There was a -- I don't exactly know when. I don't think that the interest in following through -- there would seem to be a "Let's get it over with. I'm gonna be in the service anyway. Let's get education over with," and everything was accelerated. After 1942, they dispensed with the summer vacation from college. Normally you would get out of college in first week of June. We went right through, started our senior year in June of 1942. We finished our -- we finished our junior year in May of 1942. It took just a few weeks, two days before we started the senior year, went right through the summer. [Unintelligible - 00:28:17] a week down to July 4th, holiday. It was like that right through the summer of 1942. And with the accelerated program, we graduated February 1943 where we should have been graduated in June of 1943. And there was gas rationing in those days, and travel was my priority. So it was difficult to travel. INTERVIEWER: At that time you were traveling back and forth at Leominster? SPEAKER 1: I was commuting back and forth. INTERVIEWER: So how did you do that? SPEAKER 1: We have enough gas. It was rationed. We have enough gas to go to school. But because of the travel restriction, they cancelled our graduation exercises. So we had no graduation exercises in 1943, and we received our diplomas through the mail. I might say that about traveling, it wasn't commuting back and forth that was the worst to Holy Cross from Leominster that my brother and myself, in my sophomore year, bought a 1929 Packard that I could use and was gonna use later on in this business. So when I went back to school in September of my sophomore year with the Packard, I had about four, five other students as passengers, and that helped to defer the cost of traveling gas and oil back and forth to Worcester. 12 And this Packard broke down after the second week that I was in college. I had to tow it back to Leominster. So over the weekend there was an old 1934 Packard that was for sale, so my brother purchased this 1934 Packard for $50. And I used that, but it consumed a lot of gasoline. I probably got six or seven or eight miles a gallon at the most. But gasoline was not expensive in those days. You can probably get -- I think we were paying 12 to 15 cents a gallon of gasoline in 1940, 1941. So… INTERVIEWER: So it sounds as if your brothers gave out a lot for the family. SPEAKER 1: Well, I always -- they helped, definitely. When I need a couple of dollars here and there, and usually they would let me have a dollar or two if I need it. But then as I worked at the DuPont Company and got in, got my time, especially in the summer, I worked full time. I worked 40 hours a week and probably even 48 or 50. I put in plenty of time. And then the two-week vacation period that I got paid for, I actually worked at the DuPont Company, so I developed this sufficient income stream to carry, to support myself. INTERVIEWER: Did anyone else go to college from your family? SPEAKER 1: No. Not anyone. No. INTERVIEWER: Again, going back to the war. Did you have to serve? SPEAKER 1: No, I didn't. I was eligible for limited service. So I wasn't eligible for the draft until I was graduated from college. In those days I believe all the college students were permitted to finish their college career as long as they are in good standing. And so I was eligible for limited service. First time that the draft board called upon me, I went down and they didn't need anyone for limited service. And at that time I was working for Peat Marwick Mitchell Company. This was in 1943, and I was involved in auditing in the British West Indies, Central America, Northern South America. There was security involved in auditing, and I was doing it, and it 13 involved auditing for the United States government. And so I never got into the service. INTERVIEWER: Is this company in Leominster? SPEAKER 1: No. Peat Marwick Mitchell is one of the big three accounting firms in those days. There were Peat Marwick Mitchell, Price Waterhouse, [unintelligible - 00:33:52], companies like that. And today, Peat Marwick Mitchell is now known as KPGM, one of the big, large international firms. So I went to work for them in November of 1943. INTERVIEWER: And where was it located? SPEAKER 1: They have -- well, they have had their worldwide headquarters in London, in Scotland, in New York, throughout the United States, and I worked at the Boston office in the Worcester branch. I had assignments. I went to work with them in November. We audited companies like Melville Shoe, which became the Thom McAn shoe stores, the General Electric company, American Optical, [unintelligible - 00:34:50] Electronics… INTERVIEWER: Did you stay in Leominster and commute? SPEAKER 1: Yes. I probably -- much of the time I was with Peat Marwick Mitchell, I was traveling. And for instance, we would go to Southbridge and audit the books of American Optical; that would take about six weeks, seven weeks. And we would stay at the Columbia Hotel in Southbridge, Massachusetts all week long. So I would come home on weekends. It was like that. We audited the General Electric Company in Pittsville, Massachusetts with the same arrangement. We would stay at the hotel. There was lot of traveling away from -- in fact, in 1944, I was on assignment to Central America from Labor Day to Thanksgiving. So I was away and conducting audits for the United States Commercial Company, that supplies corporation that was part of the security that Peat Marwick Mitchell was involved in during the war. There was also, 14 in Panama, there was a tropical radio and telegraph company, which was very important for communication. That was part of the auditing contract that Peat Marwick Mitchell had with the United States government. But the big account that was prevalent throughout those areas was United Food Company, which was like a government unto itself. It had schools. It supported the schools. It had its own schools, education, railroads throughout the Central America. INTERVIEWER: And how long did you go with that company? SPEAKER 1: I was with Peat Marwick Mitchell until November of 1947. No, December, end of December, until January 1948 I was with Peat Marwick Mitchell. I left Peat Marwick Mitchell and went to work with Baker and Baker. It was another CPA firm out of [Worcester in] New York. And one of the assignments I had with them, the longest, was down in New York City working at 90 Broad Street, and we conducted investigation of the New York Waterworks. Investigation involves contracts and transactions that dated back to the early 1900s when they installed the water supply from New York City in Long Island. So I worked in the fraud investigation regarding a case that was going on. And as I lived in New York from -- I think I was assigned there from the end of July of 1948, July or August of 1948, and I was there until November of '48. We stayed at the St. George Hotel or St. Charles Hotel in Long Island. I would take the subway to Wall Street to 90 Broad Street where we were working on the audit. INTERVIEWER: Okay, and how long were you with that company? SPEAKER 1: I was with them I would say until 1950. And then I went to work -- one of the accounts that Baker and Baker had was the Dollar Greeting Cards, which was located in Fitchburg, Massachusetts. And I had conducted the audit of Dollar Greeting Cards for Baker and Baker Company. And then you recall there was a recession in 15 1949, and so Baker and Baker had to let much of its staff go. And I was one of the staff that was let go in probably August or September of 1949. SPEAKER 2: In May. SPEAKER 1: Well, they told me they were gonna let me go in May, but then after our wedding we came back, and they told me they're gonna keep me on. So that's an interesting story if you want me to tell you a little bit about it. INTERVIEWER: I was just about to ask you when you got married. 1949? SPEAKER 2: May 1949. He was unemployed. SPEAKER 1: Well, let me tell you the story is that that we had our wedding date set up May 7, 1949. It was two or three weeks before the wedding, Baker and Baker notified me that they're gonna have to let me go during my vacation, because of the, you know, the recession. So I didn't mention that to her. And so we were married. I think we were honeymooning in Canada, we went up to Canada, I said, well this is a safe place to tell her. So I let her know that she had married an unemployed person but not to worry about it because things will work out okay. And so we got back, and Baker and Baker kept me on for another two months, and I land the Dollar Greeting Cards audit after that. And then when they had to leave Baker and Baker, and so they came about the Dollar Greeting Card. Dollar Greeting Card needed assistants in the accounting department, the special projects that they had going on. So I was hired. So I left them. I was hired by Dollar Greeting cards. So I left Baker and Baker on a Friday, and on Monday I showed up at the Dollar Greeting Cards Company. And I worked there on special projects, and probably important projects. I worked onwards on assignments that determine the tax advantages and disadvantages of transferring Dollar Greeting Cards from being a Massachusetts corporation to a 16 North Hampshire corporation. That was one of the assignments I had, and I made the recommendation that it would be a great tax saving by relocating to North Hampshire. And so shortly after I made that report, I left. I left Dollar Greeting cards. I passed the CPA exam in November of 1949. Yes. And so it's 1950, I left Dollar Greeting Cards, and I went to work for Colorado Fuel and Iron Corporation that had the large steel manufacturing company. They had headquarters in Buffalo, Colorado. The eastern division was headquarters and offices at 585 Madison Avenue, and I worked out of the New York office. And my position with them is -- I was named assistant to the chief plant department for the Eastern division for of Colorado Fuel and Iron. And it had various divisions, it had the [unintelligible - 00:44:06] Iron and Steel division, which was located in New England. And while I was an auditor with Peat Marwick Mitchell, I ran -- Colorado Fuel was one of the clients of Peat Marwick Mitchell. So I ran the audit of the [unintelligible - 00:44:24] Steel division in Worcester, Clinton, and [unintelligible - 00:44:27], Massachusetts. And over this part there was a problem. There was an accounting problem regarding the inventory problem, which was quite serious, that I was involved in. And as a result of the examinations that I had to make, I got to meet the treasurer of the Colorado Fuel, [unintelligible - 00:44:54] from New York City during the course of this audit, which sort of took place in 1947, when I was auditing the [unintelligible - 00:45:07] Steel division. So we finally settled our differences and we certified the statements for Colorado Fuel and Iron. And at the end of the meetings that we had, the treasurer mentioned to me that most fellas in public accounting where I was, after four, five years, they tire up. They wanna find a place where they can have a career with a great company. And he said to me, think of Colorado Fuel 17 and Iron when you're ready to leave public accounting. So when I was with Dollar Greeting Cards in 1949 or 1950, I didn't see that I had a future there. And so I contacted the treasurer of Colorado Fuel and Iron and went down for an interview in New York City. I was hired immediately, and I went to work for them in 1950. INTERVIEWER: And after that you stayed behind? SPEAKER 2: We stayed in Leominster. SPEAKER 1: Yeah, they lived in Leominster. SPEAKER 2: He'd worked -- he'd come home weekends. And then we'll drive him to the Union Station in Worcester for him to take the midnight train, the sleeper, to go to work maybe Chicago, Buffalo, New York… SPEAKER 1: Not only Buffalo. They had a big -- so in Buffalo, in [unintelligible - 00:46:32] New York, the big steel facility requires [unintelligible - 00:46:36] Steel division. SPEAKER 2: It was -- Sunday night I would drive to Worcester for the midnight train. SPEAKER 1: So I would spend time away. INTERVIEWER: And how long did you stay with them? SPEAKER 1: I was with them -- I can remember the day exactly, April Fools' Day, April 1, 1953, I left. And I was traveling all the time. I was hardly ever home. Closest I ever worked was Clinton. They had a [unintelligible - 00:47:10] Steel, and then in Worcester. But they were all very small in comparison to the other facilities that Colorado Fuel had. In Buffalo there are probably 5,000 or 6,000 workers. And then in Trenton, New Jersey, we acquired the [unintelligible - 00:47:32] division, probably 5,000 or 6,000 people at work there. The nearest facility [unintelligible - 00:47:39] Pennsylvania, New Jersey, Claymont, Delaware, all these facilities that they have, I worked there. INTERVIEWER: So what happened in 1953?18 SPEAKER 1: Well, in 1953, I decided to come back to Leominster and establish my CPA practice. I always wanted to have a CPA practice to public accounting. And I had, I was certified. And so while I was head, all these employments out of town, I developed an accounting practice in Leominster and Fitchburg. And so what was important in getting back to Leominster is I had one account. And I had many, but one of the accounts I had was the Art Plastics Company, and it was a very successful plastics company. And it did the greatest volume of [unintelligible - 00:48:48] would be SS Kresge Company, which today is known as the Kmart. And so in 1951 or 1952, they started to lose their bargain in business that was the Kresge Company, and it got to the point where in late 1952, early 1953, they lost money, the volume of their business with the Kresge Company. And so they became insolvent. And they had -- they owed money to the major chemical manufacturer in those days. Dall Chemical, [unintelligible - 00:49:43] and so, the credit offices of these companies were located in the New York City area. And while I was with Colorado Fuel working down in Madison Avenue in New York, I contacted the credit department of the Dall Chemical, [unintelligible - 00:50:00], and was able to affect the settlement for Art Plastics of 10 to 25 cents on a dollar, they would settle for it, because I was able to show that without some compromise, the Art Plastics was gonna go out of business. They were insolvent, they were heading to bankruptcy. And so as a result of these accommodations I made for the Art Plastics Company, it was able to exist in not just to keep it running from day to day. And they had one account, a custom molding account, which was enough to keep it alive. So they wanted me to see what I could do, improve the facility and join the company and make it viable. And so I accepted an arrangement after great discussion to go to work with them on April 1 and leave Colorado Fuel. And19 my salary was $100 a week, which was less than what I was earning with Colorado Fuel. But the arrangement that I would stay long enough to either make a [unintelligible - 00:51:36] company or not, and that I would put all the time that I could, especially every morning, but then afternoons I would be free if I had to take care of my accounting practice, which I was going to build up. So I used Art Plastics as a steppingstone to develop my public accounting practice. And so I joined Art Plastics, and simultaneously, when I joined, there were three main stockholders, three partners at Art Plastics. One of them left abruptly as I joined the company, and so I joined the company and made all kinds of drastic cuts, like slashed salaries of the remaining partners, almost 50 percent, and you know, in [unintelligible - 00:52:40] warehouse based at [unintelligible - 00:52:44]. I made a lot of cost-cutting procedures. INTERVIEWER: So you were a very popular guy? SPEAKER 1: I was not popular at all. And so at the end of the first month, six to seven weeks that I was there, the second partner approached and said I can't get along on my meager income now, and what I'd like to do is leave the company but I'd like to take the machine shop as a swap for my share in the company. So I okayed it, and I checked with the other partner, the other remaining partner, who was elderly and who was not that active in the plastics business but who was the investment person, the person who put up the fund at the start the company. And so it was fine with him. So at the end of two months, I was -- I found myself there with just one partner. Then he suddenly developed an ulcer and was hospitalized, and he was told to stay away from the plastics company. So in the short space of time, I found myself running the plastic company that I didn't completely understand, and I was learning. And so that went on. I managed to keep running, and…20 INTERVIEWER: Doing all of these for a $100 a week? SPEAKER 1: Well, yes. But I had my accounting practice, and I was earning about as much in my accounting practice on a part-time basis, because I was working for the Art Plastics Company. And the practice was that I would hold my payroll checks for perhaps two or three weeks, whatever I had to, when there was not enough money in Art Plastics to cover the payroll checks. So we managed to stay alive and keep Art Plastics running. We get down to the point where we -- normally, Art Plastics had 60, 70 employees when it was running. But they kept down to the point where we only had five or six employees when there was hardly any business. But we managed to hang in there by cost cutting and settling with creditors in giving us time to pay. We managed to stay alive. And I stayed in the plastics business longer than what I had planned. So I was busy running the plastics business, running my public accounting practice, time goes by. And the plastics business was seasonal, and it worked out that public accounting in those days was seasonal. You were busy from about December until about April, and that's about when the plastics company was not that busy. So I was able to balance the two and keep the plastics company alive. And after three, four, five years, we developed new customers in the plastics, with Art Plastics. I made a decision around 1960 after just being so busy running the plastics business during the day and running my public accounting practice in the evening and weekends, and taking time away from the plastics business during the week, I made the decision to stay in the plastics business. And I thought that I might take my public accounting practice alive by bringing somebody in. And so it was 1959 or 1958, one of those years, that I brought in one of my colleagues that I work with at Peat Marwick Mitchell Company, 21 and he came to work with me, and I was passing on -- he handled all the public accounts. We set up an office, and the [unintelligible - 00:57:31] building downtown, I remember. And that went on for a year or a year and a half, maybe two years, and he abruptly passed away. And right in the middle of taxing, probably February or March. And so all these taxes returns we were working on, I had to get extensions. And so that's when I decided that I wouldn't be able to keep up my public accounting practice, so that's when I divested my accounts and made arrangements for other CPAs in the area to take over some of my accounts. But I wasn't able to give them all up. I kept a couple. Not that I wanted to, but because they wanted to. There was some loyalty there. And so I [unintelligible - 00:58:39] that I kept maybe for another 10, 15 years. It was not a very… INTERVIEWER: What made you stay in the Art Plastics Company? Sounds like an incredible amount of work. SPEAKER 1: Well, there is a lot of work. But we have 30, 40, 50 people there. You can delegate a lot. I think in public accounting, it was -- for me, it was more time-consuming to get the work done, whereas in manufacturing you delegate and you're more of a manager and you have time. And I can recall a conversation that I had with two of my colleagues when I was working in Southbridge at the American Optical, and we were talking one evening, the three of us, as to what we wanted to after we get out of public accounting. And one of them said, "Well, I wanna become the comptroller of a large gold chip firm." And he did, he became comptroller and assistant treasurer of the Pittston Company. And the other fellow wanted to stay in public accounting and be partner, and he did that. He stayed. I remember saying I wanna be a manufacturer. I just think that the opportunity in manufacturing, owning your own business. 22 I remember saying that maybe if turned up that I had that opportunity to work on… INTERVIEWER: So tell me, what did Art Plastics make? SPEAKER 1: Art Plastics had their line of horticultural flower pot ornaments, that was its line. It made these trellises for flower pots, it made the ornaments that you would stick in the flower pots, like the flamingoes, [unintelligible - 01:00:45] watering flowers, those palm trees, a frog on the… INTERVIEWER: And this was very popular in the '60s? SPEAKER 1: Well, it was -- yes, it had a line. But we developed a -- we got into custom molding products. Custom molding is more than we did, the proprietary line. So we became custom molders, basically. That's when we would -- people would come to us with molds of their own, and we would mold their products. And we used to -- one of our big accounts had a big line of toy dolls. And you know that Barbie doll that was popular? We used to mold that. We used to mold it in acetate. That was our main account. We mold it for the company that put the [unintelligible - 01:01:45] sprayed the eyes on it, the eye lashes. INTERVIEWER: The Barbie doll, the Mattel Company? SPEAKER 1: No, they were competitors. Got to be competitors. This was back in the late 1950s, '60s. Yeah. So we were custom molders. We used to mold for other big companies, like [unintelligible - 01:02:16]. They manufacture beautiful knives, forks, and spoons, and we used to mold those. And companies like Tupperware. Have you heard of Tupperware? They would get extremely busy, and they would approach molders like Art Plastics. And we would mold their basins and dish bowls and things like that on a seasonal basis. SPEAKER 2: Clothes hangers?23 SPEAKER 1: Clothes hangers. That was one big account. But we made all their hangers that they made—not for the consumer market but for the display of hangers in stores and department stores like Saks, and… [Lauren] Taylor, companies like that. They have a very expensive line of plastic hangers, and we were their molders. So we were -- we get a great deal of custom molding with Art Plastics. SPEAKER 2: May I insert a story? We were on the trip, and Aldo's looking at the store with fur coats in the windows. And our friends said, "Oh Aldo's looking to buy you a fur coat." I says, "No, he wants to see if that was one of the hangers molded at Art Plastics." SPEAKER 1: I want to see it that was one of our hangers. SPEAKER 2: So I had many stories little stories like that. He'd be looking to see if it was done at Art Plastics Company or some other place. INTERVIEWER: Now, what would happen if you saw that it was done at another? SPEAKER 1: Well, if it was a competitor's, I would report it back to our customers; say you got to get your salesman out there. So that's what Art Plastics did. And so it leads to some [unintelligible - 01:04:15]. INTERVIEWER: But I'm not sure I fully understand Art Plastics, meaning after the partners that you had suddenly died. You decided no longer… SPEAKER 1: No, he developed an ulcer, and he was advised not to return to work for a few months. INTERVIEWER: Oh yeah, not him, but during your public accounting. SPEAKER 1: Oh. Well, I liquidated my company, public accounting practice, and couple of other CPAs in the area took the accounts over. INTERVIEWER: And then you continued with… SPEAKER 1: Then I stayed in plastics; I stayed in plastics and developed Art Plastics. And in 1960, we were paying rent in what they called in those days the old DuPont building. So we had an opportunity to buy a piece of real estate owned by the Borden Chemical Company at 75 Water Street in Leominster. And so we acquired that 24 property I believe in 1960. And so Art Plastics relocated and moved up to this new facility, and that's when I made all my decision that I'm gonna stay in the plastics business, liquidate my public accounting. It was around 1960 when we purchased the Art Plastics building on the Walter Street from the Borden Chemical Company. INTERVIEWER: Now 40 years later, are you in the same location? SPEAKER 1: Comes about it, I'm going back. That's a long circle around. So… SPEAKER 2: That building has always been Art Plastics and Cardinal Co. Then we have another building. But now, Art Plastics is back on 75 Water Street. Lots of stories in between. SPEAKER 1: Lots of stories in between. INTERVIEWER: Do you want to say all of them? Because we're up to 1960, so we might as well go on. SPEAKER 1: All right. So in the '60s we developed Art Plastics in custom molding. And I decided that, that we had culturally floral [unintelligible - 01:06:55] that we had, the trellises and things like that, were not developing the way I thought. And I was looking for a proprietary line to get into. So we had a lot of experience molding combs for the DuPont Company, the Tupperware Company, hangers and things like that, and also standard home products that we used to custom mold. So we had a background in molding combs. And Leominster is known as the combing city that it always had. They manufacture combs here. So I had an opportunity to employ somebody who was knowledgeable in comb business, so I decided to be in the comb business, and that was in 1969, that the first thing we did was we had a pocket comb mold built. That caught, let's say, 36-cavity 5-inch pocket comb, heavy-duty pocket comb that cost us $7,200. That was our first mold to go into the comb business. INTERVIEWER: And that cost you $7,200 for the mold?25 SPEAKER 1: For that one mold to introduce us. That was a very pro -- and that was a man's pocket comb. Every man has a pocket comb, a black pocket comb in those days, and it was a bread and butter entry to the business. So we started Cardinal Comb in 1969. Around 1970, there was a -- another company in Leominster that was involved in the comb business, and they have been in business two or three or four years. And they were faltering, and they were going out of business. So we acquired their machinery, molds and machinery. INTERVIEWER: Which business was that? Which company? What was the name of it? Can you remember? SPEAKER 1: They call it Rafaeli Plastics. Cardinal Comb acquired all the assets, the machinery, the equipment, the inventory, and the customer list… whom I was already doing business with. But that doesn't matter. So that was in 1999, we acquire Rafaeli Plastics. And after that, going through our line. INTERVIEWER: Were you the only company in the area producing combs? SPEAKER 1: No, we were not. We were a late entry. Probably a half a dozen other people making combs in Leominster, or at least I knew about. So we entered the comb business. INTERVIEWER: And what gave you the courage for that? SPEAKER 1: Well, I hired this person who had experience in sales in combs. I was -- I felt he could do well in the comb business. So during the '70s and '80s, our comb business grew. We had a machine shop, and we built our own molds. In those days it had the black and the [unintelligible - 01:10:52] movement. And so they were the new styles of combs coming in to the market, and molds have to be built. We had the facility, machine shop facility. We built many of our own molds, and it saved us considerable… INTERVIEWER: Who would make a decision like that? Is it something that you read about, knowing what kinds of combs are coming into style?26 SPEAKER 1: Well, we would go to trade shows. We would go to trade shows in New York, Chicago. And you could -- the trend was out there, there was a trend, and you could detect it. And what other people, what other competitors would do, they have a pulse for what the market wanted. And after that was happening in the '70s or '80s, comb business was changing. And people change styles along. They became sharp. For a while they have all these apple comb, shampoo comb, the big 9-inch comb with a handle on it. Normally they have a regular 9-inch dresser comb which was all comb. Half of the comb was fine teeth; the other half was coarse teeth. So the apple comb with the shampoo comb with coarse teeth with a handle on it. So we were probably one of the first to get in on that trend. And they have this list; they give you the afro look. And we were very involved with that. And at the same time, with the change in the style of combs, there was also a change in the color of combs. Because the comb industry, basically, that we started with, we only had about three colors of comb. You'll have black, baby pink, and baby blue. Those were the colors. So if we went to trade shows, and plastics, the new plastics resins coming in to the market where you could color, add all kinds of color very easily. So color became very important in the comb business. So we got in on that trend and started to make a lot of colors, and it's one of the ways I think that we expanded and kept up with the competition. INTERVIEWER: Is Art Plastics and Cardinal Combs two separate companies? SPEAKER 1: Yes. SPEAKER 2: Two separate corporations. Same people. SPEAKER 1: Yes. Two separate corporations. Common ownership. The family owns -- I actually took the beginning. The family, to mention, our family, owned Art Plastics and Cardinal Comb. My son didn't join me in the plastics business until probably 1980 or so. 27 SPEAKER 2: Because of college. INTERVIEWER: Two sons, or… SPEAKER 2: Two sons in the plastics business now. INTERVIEWER: But did they originally all work in the plastics? SPEAKER 1: No. I'll tell you a little story. But the important and interesting is -- so we started to develop these colors like yellow and fuchsia, strawberry and lime, all the different colors of a comb. So it was probably my son Edward -- when did get he out of college? SPEAKER 2: '82. SPEAKER 1: '82. Edward, the youngest of my three sons, joined me at Cardinal Comb, and he was in charge of production, scheduling. And he and I went to trade shows. And then my second son Anthony was working in Boston in public accounting. So at one point my son Anthony said, "Dad I'm gonna be joining Cardinal Comb," and I said, "Are you?" "Yes. Edward wants me to join the company. He said that we need some help." I said that's fine. Glad to hear it. And so Anthony joined the company around 1983, something like that. So then I decided, this is not all the heads that we're gonna have, so we really have to expand to cover Anthony's salary. And so we concentrated more on marketing. So I put Anthony in charge of sales and marketing. And so Anthony would go to the trade shows. And so he came back from one trade show after he's been with the company for a year or so, he said, "Dad, we have to have more colors. We just can't get by with just three or four. We have to have eight or nine different colors. And we can get more of the shares of the market." And so I called Edward in, I said "Edward, we're gonna increase the inventory line of combs from about four colors to about eight or nine." Edward said, "Over my dead body, Dad. I'm not ready to have any more different colors." So I had these two very strong individuals, strong personality, and I could say from my experience from public accounting, I had seen 28 collisions or difficulty come in to certain partnerships and family arrangements. And I sat back and said no, these two [unintelligible - 01:17:11] want to run the show. It can only have one person running an operation; I got to find another way. I got to separate these companies. So that's when I made the decision to purchase another company called St. John, which we renamed First Plastics. And then I put Edward in charge of that. And so each -- it is my decision or purpose or call, really, to have each one of my eldest boys run their own company, which they would run it completely and be responsible. And that would give them the incentive, too. If they did well, they'd be rewarded. So it worked out very well, I think. INTERVIEWER: So is Art Plastics also making combs? SPEAKER 2: No. Just molding. SPEAKER 1: No. First Plastics was strictly a custom molding operation. That had some customers. So we acquired First Plastics in 1987, '88. 1988. We actually acquired it. And we had a relationship of molding with them. When we purchased -- when we set up First Plastics, the name of the company was St. John, and that was owned by the [unintelligible - 01:18:48] family from [unintelligible - 01:18:55] Massachusetts. So we get custom molding for them, and they own it solely because they have to go into plastics to make their plastics and things like that. But after they go on a few years, it didn't work out well for them and they decided that they were going to get out of the plastics business, and that's when St. John was up for sale. And that's when we purchased the company. And they had some custom molding and customer list, small customer list that went a long way. So we set up First Plastics in a separate location down the [unintelligible - 01:19:36], and Edward became the president of First Plastics, and Anthony became the president of Cardinal Comb./AT/jf/kb/es

Issue 61.4 of the Review for Religious, 2002. ; Identities Spirituality Community Living \ Profiling JULY AUGUST 2002 VOLUME 61 NUMBER 4 Review for Rellgious hdp people respond aria bkfa thful ~ ° ~ to God's ~niversal call to holiness ~ by making available to t~em the ~piH~l legades that flow~om the'charisms of CathoUdeOnsecrated life. Review for Religious (ISSN 0034-639X) is published bimonthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone:314-977-7363 ¯ Fax: 314-977-7362 E-Mail: review@slu.edu ¯ \Veh site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP Mount St. Mary's Seminary; Emmitsburg, Maryland 21727 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See iuside back cover for information on subscription rates. ©2002 Review for Religious Permission is herewith granted to COl)}, any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distrihu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious LIVING OUR CATHOLIC LEGACIES Editor Associate Editors Canonical Counsel Editor Editorial Staff Adv#ory Board David L. Fleming SJ Clare Boehmer ASC Philip C. Fischer SJ Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Judy Sharp James and Joan Felling Adrian Gaudin SC Sr. Raymond Marie Gerard FSP Eugene Hensell OSB Ernest E. Larkin OCarm Bishop Carlos A. Sevilla SJ Miriam D. Ukeritis CSJ JULY AUGUST 2002 VOLUME 61 NUMBER 4 contents 342 feature Reciprocal Identities: Apostolic Life and Consecrated Life Patricia Wittberg sc oudines the role apostolic institutions had in shaping the identity of religious congregations in the past and describes the role of a person who would be responsible for catalyzing a congregation's reformulation of its apostolic identity in the absence of these institutions today. 352 364 spirituality Diocesan Priesthood: Discerning the Fire in Our Midst George Aschenbrenner SJ describes four steps that are part of a discerning life and three dimensions of the human stage on which the drama of a personal love-relationship with God is played. Desert Spirituality Ernest E. Larkin OCarm examines the ancient traditions of desert spirituality and contemplative prayer and proposes ways to adapt them to our times. for l~eligious 375 community living Three Forms of Community Living: A Survey Report Barbara Zajac makes a sociological survey of sisters in one religious community to explore how they define and create "community." 395 Expert Practitioners of Union: Forming, Living, and Sustaining Community Joel Giallanza CSC reviews the complexities involved in defining or describing religious community and suggests strategies to form and live and sustain community. 407 profiling Merton and the Enneagram: The Ritual Enactment of His Myth Suzanne Zuercher OSB examines Thomas Merton from his journals, considering him as an enneagram 4, his true self more acknowledged over the years, then anguished over, and ultimately embraced. 419 Liberal or Conservative: Temperaments and Faith Edward Krasevac OP proposes that awareness of temperamental affinities for liberal/conservative positions can give us a greater and sometimes much-needed sensitivity to what others are saying and give us at least a partial understanding of why we b~lieve what we believe. departments 340 Prisms 430 Canonical Counsel: Involuntary Departure 435 Book Reviews j~uly-Aug~tst 2002 prisms ~hen we say "We had an extraordinary time," for example, at a family reunion or at a church conference, we imply that the event was better than usual. The ordinary, by contrast, seems to be of negligible value. Ordinary means normal, hav-ing the implications of the usual routine. Often when we say that our time has been ordinary we signify that it has been just "more of the same." When the church makes use of the phrase ordi-nary time to describe a part of the liturgical year, we tend to .bring our everyday meaning to the phrase. We think of the routine of following one of the synoptic Gospel readings in weekday and in Sunday Eucharists. Church ordinary time seems not to emphasize cele-bration, just "more of the same." The church, how-ever, intends only to identify this part of the liturgical year as those weeks of the year proceeding in a long, numerical order (deriving from the Latin ordo) that are distinct from the holyday or holiday weeks iden-tified as Advent, Christmas, Lent, and Easter. And so there are some thirty weeks, liturgically, of "ordinary time" in every church year. But beyond the fact that ordinary time provides us with weeks in a numbered order, I believe that the church in her liturgy plants the seed that ordinary time is meant to be a time of wisdom. Wisdom might be described as "putting it all together," living an integrated life. For us Christians, wisdom means that we put our life together in the light of our being followers of Christ. The scrip-ture readings that flow through the Sunday and weekday read-ings for Mass and for the Liturgy of the Hours are both an inspiration for and a measurement of our living and acting as children of God. Jesus, as we see him living everyday life in the Gospels of ordinary time, remains the paradigm of what it means to be a human being, one created in the image and likeness of God. Being true God and true man, Jesus shares with us, through the Spirit, how to live our lives wisely in our own every-dayness as sons and daughters of God. We are baptized in Jesus' name; we are fed with his Body and Blood. The Son of God, Jesus, incarnate God--infinitely beyond Adam and Eve's mere creation in the image and like-ness of God--is our Brother. With him, we Christians experi-ence the new creation in his life, death, and resurrection. What our Scriptures in the church's ordinary time impress upon us is that we do not turn to the Gospels just for the high points of suffering or triumph or just for some code of rules. The Gospels are written to enter us into Jesus' wisdom way of living. Like St. Paul, we spend our lives trying to make it ever more true that "I live, now not I, but Christ lives in me." The church presents us ordinary Christians with a chal-lenging paradox. Ordinary time is wisdom time. Because we are being formed daily by the word of God and nourished by daily bread, we dare to say with Jesus: "Our Father." David L. Fleming SJ July-August 2002 feature PATRICIA WITTBERG Reciprocal Identities: Apostolic Life and Consecrated Life This year my congregation is celebrating its 150th anniversary. In special symposia and lectures, in liturgies and panel presentations, we have been encouraged to reflect about who ,we are as a community, who we have been--and who we will be. Since I have been researching relationship between religious congregations and their sponsored ministries, these events have spurred me to reflect on what it has meant--and what it will mean--that we are an apostolic congregation. I have, however, found it unexpectedly difficult to do this. How does our charism differ from that of an active monastic or evangelical order? In what way do our apostolates define who we are as a community, especially since very few of us still minister in the schools and hospitals we traditionally staffed? These are important questions to ask--and to continue asking--as we rearticulate our apostolic identity for the coming century. But I ,have come to believe that we lack an importfint kind of resource person who could facilitate our reflections. To the best Patricia Wittberg SC last wrote for us in September-October 2000. Her address is 2141 Dugan Drive; Indianapolis, Indiana 46260. Review for Religious of my knowledge, no religious congregation makes provision for such a person in its reflection processes. There is not even a name for her, so I will call her--however awkwardly--an Apostolic-Identity Catalyzer, or AIC for short2 In this paper I will first attempt to oudine the role apostolic institutions had in shaping the identity of religious congregations in the past. Next I will describe the kinds of activities an AIC might undertake to catalyze a congregation's reformulation of its apostolic identity in the absence of these institutions. Who We Were: Shaping a Reciprocal Identity Throughout their history, apostolic religious congregations have developed in an intimate dialectic with the institutions they created, staffed, and administered. On the one hand, Catholic hospitals, schools, and social-work agencies derived their religious identity primarily from the presence of religious congregations. Religious nurses, teachers, and social workers, all fully habited, served as living icons of the spiritual character of these institutions. As owners they also made the key decisions and policies. Their presence on the staff and in the administration meant that the culture of the congregation infused the entire institution. Without pointing to the congregation's presence, it would have been hard for a school or hospital to articulate what made it Catholic. Until the mid 1960s, however, the two were so intertwined that the question never even arose. In a similar manner, religious congregations derived their apostolic identity from the institutions they staffed. As Margaret Susan Thompson has pointed out in a previous issue of this journal,2 most U.S. women's apostolic congregations did not have a distinctive initial charism: rather, they have a "deep story" developed through years of lived experience. The distinctive identity of my own congregation was forged as sisters worked and lived together in our hospitals in Dayton and Albuquerque, Religious congregations derived their apostolic identity from the institutions they staffed. Wittber~ ¯ Reci~n'ocal Identities as they made bulletin boards together for our elementary schools in Detroit and Chicago, and as they cared for children in inner-city settlement houses and orphanages in Denver and Cincinnati. Young women got to know us through our ministries, and those attracted by our witness in these apostolates joined us. The congregation filled with new entrants who came expecting to perform institutional service, which further tied our apostolic identity to these works. Without citing the particular places where we served, it would have been difficult for many of us to articulate exactly what being an "apostolic" community meant. A Parallel: Mission-Effectiveness Offices in Catholic Institutions Most religious communities today have loosened, and some have completely severed, their ties with their institutions. Within their hospitals, colleges, and other agencies, this has led to some serious institutional soul-searching. Bereft of the iconic presence of the religious order, these institutions were in danger of losing their distinctive religious character. "Isomorphic" pressures from government regulations, professional associations, and economic competitors threatened to make them indistinguishable from other private schools or hospitals) The leaders of these organizations realized that retaining a distinct religious identity in the face of such pressures would require a deliberate effort. An institutional religious identity could not simply depend on the private spirituality the individual workers might bring to their jobs. Such spirituality was likely to remain private to each individual, since there are strong American cultural norms against sharing one's spirituality in the workplace. A school's, a hospital's, or a social agency's institutional religious identity had to be developed and shared in a way that would be transformative: grounding the daily operations of each department, underlying the administrative decisions, and spurring an ongoing, institution-wide search for new and creative ways to be a Catholic (or Jesuit or Vincentian) organization. Many religious hospitals, colleges, and other institutions, therefore, created special mission-effectiveness positions to address these goals. The person filling this role--often the last remaining member of the sponsoring congregation still in full- Review for Religious time ministry there--has typically been responsible for activities such as the following: ¯ orienting new staff and administrators to the charism or ethos of the sponsoring religious community (Jesuit scholarship, Vincentian caring, the spirit of Mercy); ¯ organizing periodic retreats and seminars for long-standing staff and administrators, in order to keep the spirit of the founding congregation fresh and alive; ¯ conducting various spiritual "leaven" activities: leading daily prayers over the public address system, organizing liturgies, providing short reflective prayers before meetings, disseminating newsletters or daily bulletins, erecting and maintaining religious iconography, and so forth; ¯ creating psychic and physical spaces where staff and administrators feel encouraged to share their spiritual journeys; ¯ estab-lishing awards for staff and administrators who most typify the founding spirit, and publicizing the winners of these awards; ¯ writing, updating, and promulgating the mission statement; ¯ raising ~ssues of mission and ethics at meetings of the board of trustees and other instances when key decisions are made; ¯ acting .as liaison with the sponsoring congregation, to help define what the implications of congregational sponsorship are for the institunon; ¯ serving as the religious-identity spokesperson to the media, overseeing public relations activities connected to the institution's religious identity. This is the ideal, of course. Many mission-effectiveness directors are marginalized, lacking any real input into the organization's decision making. A recent study found that "even in colleges that maintain the vice-presidential rank for the mission-effectiveness officer, there is no guarantee that the position will enjoy institutional prominence . Frequently the position operates on the .periphery of the college, resulting in compartmentalization rather than integration of mission concerns into daily senior-level academic or administrative decision making.''4 Mission statements may be mere words, Many mission-effectiveness directors are marginalized, lacking any real input into the organization's decision making. July-August 2002 PVi~tberg * Reciprocal Identities uncoupled from and alongside the day-to-day running of the institution. But at least the concept of mission effectiveness exists in our institutions, and we can readily articulate the kinds of activities such a position would involve. Apostolic-Identity Catalyzer: An Unknown (but Necessary) Role The same is not true for the position which I have termed the Apostolic-Identity Catalyzer. In fact, the apostolic congregations I know of do not have such a person. But, if mission-effectiveness offices are important for maintaining the religious identity of a school or hospital in the absence of its founding religious congregation, an apostolic-identity office should be equally important in helping maintain the apostolic identity of a religious congregation that is uncoupled from its institutions. In this section I will try to explain why I believe this to be so. When apostolic religious congregations withdrew from their institutions, they lost a key component of their former identity. Monastic and evangelical congregations, which had been inappropriately conformed to the apostolic model in the late 19th and early 20th centuries, could--and often did--simply revert to their original identities. But, to the extent that apostolic congregations had drawn their identity from their specific institutional works, they have had to devise a new articulation of who they are as a group and why they exist. "Isomorphic" pressures have also influenced this process. These pressures do not come from government regulations, professional standards, or economic pressures dictating what kind of identity an apostolic congregation should assume. Rather, they come from the ideals or "templates" current in the church and in society, which presume a primarily spiritual basis for the identity of religious groups. These spiritual foci commonly fill the void left by the loss of a congregation's institutional apostolate. Some apostolic communities have thus become more like small Christian communities, faith-sharing groups, or even parishes. The members minister in various locations and professions, pray privately every day, and meet regularly as a group for shared prayer and/or socializing: Other congregations Review for Religious have formed intentional communities that more closely approximate the monastic model: the members live and pray communally, but leave for separate ministries during the day. In either case, the conKregation begins to draw its identity more and more from the common spiritual activities of its members, and less and less from any common apostolic character. New entrants are attracted by the spirituality of the congregation, not by its distinctive common apostolates --which no longer exist. The metamorphosis continues. If apostolic religious life is to retain its distinctive identity, apostolic congregations must take deliberate steps to foster it. As with the religious identity of our former institutions, this will not happen automatically. Nor can we assume that our congregation is apostolic simply because we, as individual religious, give witness to God's love in our individual apostolates. (Surely all Christians are called to do that!) A congregation's apostolic identity must be transformative of the entire congregation, grounding the daily operations within the motherhouse, provincialates, and local houses, und.erlying the decisions of the council or leadership team, and spurring the community on its search for new and creative ways to be an apostolic congregation. This is where an apostolic-identity office would be useful. Since I know of no congregation that provides for such a role, the following list of suggested tasks is deliberately modeled on the activities which mission-effectiveness offices perform in our sponsored institutions. Within a given congregation, therefore, the AIC might be responsible for some or all of the following tasks: ¯ Orienting new members to the apostolic tradition of the congregation, as part of the formation program. This might include workshops or presentations, along with arranging visits to the former institutions and interviews with retired sisters who used to work there. ¯ Organizing periodic retreats and seminars for the professed and associate members of the congregation on the way(s) the congregation currently expresses its apostolic identity. This might include facilitating volunteer opportunities (whether single days throughout the year or six-week summer experiences) at some sites. Or theologians might be invited to community gatherings to discuss the various theologies of the interaction July-Augt*st 2002 Wittberg * Reciprocal Identities between spirituality and the apostolate. Or the clients served may be invited to give input on how they see the apostolic witness of the congregation and how it can be improved. ¯ Conducting various apostolic "leaven" activities within the congregation: circulating specially written prayers for specific apostolates and/or designating specific days of prayer for them; writing feature articles on the apostolates in the congregation's newsletter and/or disseminating a special newsletter on the apostolates; organizing the collection of money and goods; erecting and maintaining displays of apostolic artifacts at the motherhouse and elsewhere; initiating letter-writing campaigns to elected officials on apostolic issues; and so forth. ¯ Creating psychic and physical spaces where members are encouraged to share the insights, joys, and sorrows they have derived from their apostolates. The Daughters of Charity, with whom I currendy live, have a special monthly apostolic reflection wherein each member of the local house shares some incident from her ministry through which God has spoken to her that day. In a local house of another congregation where I once lived, we spent an afternoon and evening visiting each sister's work-place so that we could have a mental picture of the setting in which she spent a good part of her day. ¯ Establishing awards or other forms of recognition for individual members whose apostolic works witness to the character of the congregation, and publicizing these awards in the congregation and in the surrounding neighborhood or town or city. ¯ Leading reflections and other activities on the apostolic aspects of the congregation's mission statement (or facilitating the composition of such a statement if one does not currently exist). ¯ Raising issues of the congregation's apostolic identity at council meetings (which implies that the AIC is a member of the council). ¯ Initiating a congregational reflection to define exactly what the "sponsor" relationship requires of the congregation. As at least one critic has pointed out, the duties and obligations of sponsorship are often specified for the sponsored institution, but rarely are similar duties and obligations spelled out for the sponsoring congregation,s The MC might encourage meetings of both the leadership and the membership to outline the responsibilities the congregation has toward its institutions. Once these are determined, the AIC might be the one to see that they are met. Review for Religious ¯ Serving as a liaison with the various sponsored ministries. If the congregation has a separate board of sponsored ministries, then the AIC should be a member of it (and perhaps chair it). ¯ Serving as the apostolic-identity spokespdrson for the congregation to the media, overseeing public-relations activities connected with the congregation's apostolic identity. Again, this is an idealized picture. As with the mission-effectiveness offices in our former institutions, the activities of the apostolic-identity office may be marginalized in a given religious community. Many religious are so heavily involved in their ministries that they may resist invitations to set aside time to do this kind of communal apostolic sharing. Others may wish to forget about their jobs--especially if they find them draining and exhausting--and focus on more spiritual and recreational matters during the congregation's brief time together. Still others, formed in the days of common ministry within large institutions, may not - feel the need to discuss how apostolate is related to religious life today. And, since an apostolic-identity office is such a novel concept, many may not see why one is needed at all. Surely our congregation is already top-heavy with leadership? Why do we need to release another member from active ministry to do this? Perhaps the demise of the apostolic form of religious life is inevitable. Large hospitals, colleges, and other institutions may have become so bureaucratized and professionalized that they can no longer credibly represent a corporate Catholic vision of education, healthcare, or social service (although, of course, individual teachers or nurses--lay and religious--may still bring their private spiritualities to their jobs in these institutions). Fast-paced American culture, steeped in workaholism, may make it difficult to stop and be reflective about the work we do. There Many religious are so heavily involved in their ministries that they may resist invitations to set aside time to do this kind of communal apostolic sharing. Ju~-dugu¢ 2002 Wittberg * Reciprocal Identities may be a greater need for religious life forms focused on community and spirituality than on work--especially work in large institutions. Certainly monastic and contemplative religious communities are showing stronger growth than most apostolic ones.6 Religious life may thrive in monastic, evangelical, or future undreamed-of forms, even if its apostolic version becomes extinct. Perhaps an AIC would be a useless relic of a time already past. Or perhaps not. Perhaps what the world most needs is the witness of a group whose common vision for a transformative spiritual identity permeates the offices, factories, and marketplaces where its members work. Perhaps the reciprocal dialectic of religious community and sponsored ministry, each forming and transforming the other, is a longed-for alternative to the prevailing, "Enronized" corporate culture. Perhaps apostolic religious congregations possess the seed of a new corporate ministerial presence in the world, over and above the scattered individual ministries of their members. If so, then this vision, this dialectic, this presence, must be fostered and nurtured to growth. An AIC would have her job cut out for her. Notes i This is a terribly unattractive name, of course, but I am unable to think of any other. If this article persuades any congregation to establish the office of apostolic-identity catalyzer, they might consider naming it after a founding member who exemplified the apostolic dedication the congregation wishes to foster. 2 Margaret Susan Thompson, "Charism or Deep Story? Towards Understanding Better the 19th-Century Origins of American Women's Congregations," Review for Religious 58, no. 3 (May-June, 1999): 230-250. 3 According to sociologists studying organizations, "isomorphism" refers to the many pressures, both external and internal, which lead them to adopt similar practices. External pressures would include government regulations, professional accreditation standards, and the demands of customers/clients. Internal pressures would include ways of thinking that administrators develop from all of them being trained in the same schools, clinging to established practices in times of uncertainty, and needing to project an image of competence. See Walter W. Powell and Paul J. DiMaggio, eds., The New Institutionalfim in Organizational Analysis (Chicago: University of Chicago Press, 1991). 4 Dennis H. Holtschneider CM and Melanie M. Morey, "Relationship Review for Religious Revisited: Changing Relations between U.S. Catholic Colleges and Universities and Founding Religious Congregations," Occasional Paper No. 47, Association of Governing Boards of Universities and Colleges. s Melanie M. Morey, Leadership and Legacy: ls There a Future for the Past? A Study of Eight Colleges Founded by Catholic VVomen's Religious Congregations, dissertation, School of Education, Harvard University, 1995, p. 203. 6 "Monasteries Enjoy Boom, with Some Help from Marketing," Religion Watch 17, no. 6 (April 2002): 2-3. Promissory In early March buds begin to swell on my peach tree. It is too soon. This uncertain month delivers snow and fro~t with its warm, sweet winds. But there they are, small, swelling promises of succulent fruit, nature's resurrective fiat silently shouting down my wintery worry with summer's certainty. Bonnie Thurston July-Aug~tst 2002 GEORGE ASCHENBRENNER Diocesan Priesthood: Discerning the Fire in Our Midst spirituality These are not easy days for the diocesan priesthood. Sexually inappropriate behavior has been making rousing--and saddening--copy in newspapers and magazines. This behavior can be, must be, viewed from a number of different perspectives. I mention just a few: the horrendous injustice and injury done to the victims; the sickness, often, of the perpetrator himself; the lack of honest dealing with sexual urges; the unjust accusation of some priests; the betrayal and undermining of the trust of many members of the church; and the faithful, generous service of many unheralded diocesan priests. I do not deny the seriousness of the present situation, nor am I insensitive to the many serious repercussions of the publicity. We all have much to learn from this difficult time for the diocesan priesthood. Seminary formation programs--indeed each individual priest--must honestly and carefully look at both sexual orientation and the swirling interior cauldron of sexual impulse, fantasy, and urge. Sexuality George Aschenbrenner SJ was cofounder of the Institute for Priestly Fbrmation at Creighton University in Omaha, Nebraska, and.is director of the Jesuit Center for Spiritual Growth; P.O. Box 223; Wernersville, Pennsylvania 19565. Review for Religious is only one aspect, but always an important one, of the discerning presence 6f the diocesan priest in the midst of a local people. This article is not about the sexual aspect of discernment, but implications for that area of human experience will be easily recognized. I focus on a central constituent of diocesan priesthood, namely, the priest's discerning presence in the midst of a local people. (In a recent book I develop this and other charisms that are needed in diocesan priesthood.)! The desires and needs of his people seek, from the diocesan priest, discernment, the art of holiness, but these desires and needs may not be easily detected. Holiness, in itself, does not seem something most people are daily concerned with. But reflection may suggest otherwise. Though often thought of or spoken of in other words and with a deceptive indirectness, the longing of the human heart for more--for something beyond what we have and appreciate, beyond our present knowing--stirs in all of us from time to time, especially in quiet moments. If we sometimes find this longing in ourselves, we must assume it in others as well. And, when the glow has faded from life and still we cannot say or put into words what we are missing, we and others may recognize that this longing for more is really a desire for an ever greater goodness, for holiness, in fact a desire for God. The ordinary people of a parish feel this in many ways, but may seldom try to express it. They desire holiness, a relationship that gets them out of the narrow confines of their own self. They seek greater meaning, more happiness, and greater love in the humdrum of ordinary living. Other people in the parish are more explicit and direct. They want to pray better; they want to know God's love more; they want their faith to be more alive. Though some may have a counselor or friend with whom they speak of these concerns, the principal person to whom people bring such stirrings and longings is their diocesan priest. They look to him for help, for answers, for the solution to their dissatisfaction. But what can the priest do? What answers does he have? He is presumed to have the graced art of daily growth in holiness. This is precisely what we mean by discernment of spirits. It is a very human process, God's subtle inspiration enlightening us to interpret, make sense of, the fire of God's awesome love present in the ordinary daily experience of us all. In various ways the human psyche is always encountering our Ascbenlrrenner * Diocesan Priestbood loving God. And these experiences are indeed profoundly human, and yet so much more. In faith they are experiences of a love promising a joy that alone can satisfy our longings, to some real extent here and now, but fully only on the other side of death. This discerning art of holiness is not a catalogue of answers to be learned and then distributed on request. Rather, it is a life to be lived in the uniquely personal part of our hearts, and yet with extroverting implication for all our human brothers and sisters and for our union with them in the transformation of our whole expanding universe. This article, then, is not a minicourse on discernment, nor is it a review of the answers a priest will need for all the people's questions. Rather, I want to present something of what is involved in a priest's discerning understanding, in his radiating the fire of the Holy Spirit for the people of his parish. I will describe four steps that are part of a discerning life and then three dimensions of the human stage on which the drama of a personal love-relationship with God is played. As a spiritual leader in the midst of the parish, the priest must have a reflective understanding of the art of discernment, seen as the dynamics of any mature faith life. This charism prepares the priest to play two important roles of service among the people: as a guide into the mystery of God's fire of love and as a soul doctor for those being healed and purified in that same fire. Discernment: God's Story of Mature Faith Growth Holiness and growth in union with God always involve the full human person alive in his or her concrete circumstances. A person's spiritual maturity, then, involves good actions, but also much more. It involves feeling and emotion, but also much more. Together with concern for actions and feelings, spiritual maturity must go down into a person's inner core. It is from this core that God's love should radiate into holy action and feeling so that people can readily become aware of God's love in the world. This radiation is an invitation to notice and welcome God's love in every situation. Discernment of spirits means achieving such recognition. Sometimes discernment is mistakenly seen as one of any number of approaches to mature spiritual development. Indeed, Review for Religious some schools of faith growth have their own terminology. Under these different articulations, however, is one fundamental process of growth toward mature faith, a sorting of inner experiences. For this reason, discernment of spirits is the story of personal faith growth, God's story of it. This process has two roots: our human reality within God's creation and God's revelation in Jesus. Discernment of spirits is God's story of us, narrated both in our makeup as human creatures and in God's love for us all in Jesus. If only this love shone clearly, brilliantly, beautifully in every situation! At times it does, of course, but at other times the radiance of this love is stained by smog or hidden by a heavy cloud of evil. If all were goodness, grace, and beauty, how wonderful--and surely no need for any careful sorting in such a good world. Or, if all were evil, darkness, and wickedness, we would live on the brink of despair--but, again, no need for any sorting or sifting. But, when the world of human beings is ambiguous and mixed, and still we are c~lled to find the goodness in it and to display it in ourselves in our daily lives, then a discernment of spirits within ourselves assumes an essential importance. We must learn to distinguish our selfish impulses from the radiant inspirations of the Holy Spirit of God. Most people have not developed the skills for expert discerning of spirits, but, if they do no discerning at all, mature faith eludes them. The priest, then, the spiritual leader and soul doctor in the parochial community, must do the hard work of learning the theory and practice of soul doctoring, of discerning holiness. In the midst of such careful inner sorting, we must never forget this: God desires and is committed to each of us in Jesus more than we can fully realize--and the Holy Spirit is constandy active in our hearts and our world. Christian holiness always has its initiative in the fire of God's loving desires for us. It is never a figment of our imagination or a product of our willpower. It is the mystery of God's precious gift for us all. But each of us must The priest must have a reflective understanding of the art of discernment, seen as the dynamics of any mature faith life. 3~uly-du~lst 2002 Aschenbrenn~ * Diocesan Priesthood learn to recognize, receive, and nurture the gift. And we need a guide to lead us, in some special ways, into the fire, into the radiant glow of that mystery: God's love burning bright in Jesus. The Material of Discernment God wants each of us to imitate.Jesus uniquely. The great challenge and invitation that haunts us all is to discover our true self in Christ. For each of us God intends a unique revelation of Christ. Though the enterprise has very complex aspects, the point is as simple as it is startling: God wants each of us to imitate Jesus uniquely. The very self that God intends each of us to be is a unique, living imitation of Jesus. And that life of ours is meant to shine for all the world. This true self, this unique revelation, this treasure is camouflaged in the spontaneous interiority of our daily consciousness. This pearl of great price, this treasure beyond all value, must be searched for and recognized when stumbled upon. Into the daily spontaneous consciousness of the priest and of his people come many images, feelings, thoughts, impulses, and moods, sometimes quietly, some-times shockingly. This inner world has a variety of seasons, bright hopeful springs and dark threatening winters. We might wish we could glimpse our true self in Christ conveniently and directly, avoiding tentative efforts to interpret these various elements in ourselves like the weather. But we do not even have anything like a satellite picture of our ow~ inner world. God takes the complexity of our human condition seriously, and so Jesus usually comes to us at the place where our own consciousness tangles with today's large or small historical realities. To try to avoid this encounter would be to deprive ourselves--and other people, too--of our unique opportunity to reveal Jesus Christ as God intends, that is, in daily circumstances that without our presence may lack the glow and radiance of fire. Whenever one person avoids these opportunities, the radiance of us all is somehow dimmed. The diocesan priest, doctor of souls that he is called to be, must not fail to uncover the treasure in these moments; others, seeing it, will carry the glow far beyond him. Revie~ for Religiou~ This discerning search for the treasure of our true self can be described in four steps, steps easier to describe than to apply to real circumstances. My intention is to describe the steps so that the priest can learn to recognize them in his own experience and then make them his own. This discerning process can then help the priest, the soul doctor, to guide people in discovering and welcoming the mystery of God's love in their own hearts and lives. Turned toward God This first step is most important and profound: an identity in Jesus Christ. Until this identity has been cultivated enough, serious discernment is not possible. A serious turning to God readies the heart for discernment and so initiates any trustworthy searching for the treasure of God's personal, uniquely specific love. This turning is a real change that grades the ground of our heart to a new incline: away from ourselves and toward God. It is more than a passing fancy or a momentary quirk. The realization that we are conceived, marked, and shaped from the dawn of our existence by a God who always and only loves, this realization takes root and changes the landscape of our daily lives. This realization of a Love greater than the love we have for ourselves stops us in our tracks. It invites an about-face. It gets us out of ourselves. A whole new vista opens up. We have discovered and been turned toward Someone more beloved than we are to ourselves. Is this Love for real? Can this Beloved be trusted? What are we to make of all this, of these subtle perceptions. As we pay closer attention to them, the realization can come that receiving and responding to such Love assumes an importance beyond all else. The ground under our feet shakes and radically shifts. At this juncture, there is a clarity; something has clearly changed. A central question has been posing itself in our heart for a long time: Am I the ultimate meaning of my own life? As we heard that question, the winds of our contemporary culture kept howling their answer: "Yes, of course! Of course I am the ultimate meaning 'of my own life! If not I, who else could be?" But now that yes is radically shaken and splinters into a clear no. The tree of my life is changed. I am no longer the ultimate July-Augwst 2002 Ascbenlrrenner ¯ Diocesan Priesthood meaning of my own life. Now my life's meaning is God's Love-- as promised and present in the risen Jesus. A new sun has risen, and it will never set. Now life becomes, more and more, fascination with this mysterious Beloved and radical openness and readiness for whatever that Love draws me to. Something has deepened and developed. An early seedling of religious intuition has become the fragile sprouting of a realization that by being tested becomes stronger and more deeply rooted. An early surmise and semiconscious intuition becomes a resolute desire of will. No tall grass shivering in the wind, but a tree, deeply rooted and still growing. This resolute desire shapes and casts our lives in love: first, God's ever faithful love in the risen Jesus and then our own love, our carefully discerned response of love. From now on, life is about love, at times tough love, but love nonetheless, and always. Make no mistake about that! In some important way, we are no longer in charge of our own lives. God is! Life is not yes to self, but yes to God, as shown in Jesus ("with him it was always yes," 2 Co 1:19). Facing Our Spontaneous Life Insofar as the countercultural movement to God's love has begun to take serious rooting in our heart, a second step beckons. Only honest facing of our inner spontaneous life makes it possible for us to find, in faith, trustworthy understandings about God. This statement is true, but it prescinds from the ingenuity of human consciousness for dishonest avoidance and selfish projection. We must learn, as best we can, to stand clear of these deceits and deceptions, whether conscious or unconscious, if we are to discern God's loving desire in our hearts. This is no easy matter, and invites the priest to an asceticism leading to truth and love. Sometimes this asceticism, always motivated by a growing desire to live in God's consoling love, will involve unlearning some previous training. An overly rationalistic view of Christian spirituality downplays, even scorns, the role of spontaneity and feeling, while on the other hand a supersensitivity to feeling and sentiment can smuggle into Christian spirituality a presumption that proclaims, sometimes quite unwittingly, that whatever we feel is God's will for us. In both of these instances, a previous Review for Religious learning must be honestly acknowledged, judged as incorrect, and gradually changed. As difficult as this change may seem, especially when the previously learned viewpoint has taken deep root, such a conversion is always possible for two reasons: first and foremost, the mystery of God's steadfast desire to get through to us and, second, our own soul's desire for ever greater radiance. If the priest stays in close touch with these two desires, he will be capable of whatever transformation is necessary because it will really be the work of the radiant Holy Spirit of God beckoning him beyond his own depth and into the realm of greater mystery in faith. A Wisdom of Interpretation in Faith In the process of the discernment I am describing here, for someone clearly turned toward God and honestly sensitive to the flow of inner spontaneity, the issue becomes a matter of meaning: Where is God in all of this? The answer requires a certain wisdom and ability to interpret. But interpretation could spring from any number of different vantage points, for example, from lived common sense, from majority cultural opinion, from professional human development, or from Christian faith. All of these different "wisdoms" might overlap to a small or large extent, but each would produce a different conclusion when used as the central focus of interpretation. In discernment the focus is profoundly one of Christian faith, a faith radiating with the experience of Jesus Christ and revealed in the Holy Spirit. How God is present here, now, offering a love beyond all loves--that is the central concern for a person turned toward and identified in God. As we have seen already, God is always present in all of our present historical world and in all of our spontaneous inner experience, but never simply and completely present to us. That treasure of a love beyond all value, that revelation of our own unique imitation of Jesus, must be sought in the mixture and confusion of our inner lives. An enlightenment of the Holy Spirit springing from our experience of God's faithful love alone--that is the gift needed at this point. Such enlightenment and wisdom differ subtly, though sharply, from enthusiastic generosity and simplistic sincerity. By themselves, without graced wisdom, these two qualities lack a North Star and can be dangerously ~Tuly-Au~st 2002 Aschenbrenner * Diocesan Priesthood misleading. The wisdom referred to here has a profound paschal orientation and is found more and more decisively present and operative in Jesus as he moves into the depths of his Passion all the way to Calvary and into his resurrected glory. This wisdom and enlightenment is hot the result of taking an academic course or reading a book. And it is not some sleight of hand or guesswork either. It is a grace the priest must pray for regularly. It has a firm context, and this helps the priest to be sure about the giftedness of his insight. The insight is tested in relation to the polestar of our identity in God's love. The. presence of the Holy Spirit is revealed in anything that conforms to our resolute desire to keep God's love, not self-love, as our focus. And anything that violates this focus is not an inspiration from God, but a nudge, large or small, toward self-idolatry. A pleasure-pain instinct in all of us tries to tilt us toward self-idolatry. This instinct of liking pleasure and fearing pain is understandable and healthy. But, when we let it assume a priority and centrality, when it becomes the focal light for our interpretation, then we become narcissistic. This pleasure-pain principle, in itself, is never fully identified with the paschal enlightenment of God's love. It was not so identified in the experience of Jesus. The pleasure-pain instinct did not plot his course to his beloved Father. Escaping 'the dominance of this instinct demands an asceticism. We are not to renounce this instinct pure and simple; rather, we renounce it as the polestar of our identity. Developing in faith our interpersonal relationship of love with God in the beauty of Jesus will not completely get rid of this instinct, but will weaken it. God's love ~n Jesus has become the treasure beyond all value, and what a grace it is to know indescribable pain when deprived of that treasure. To learn how to stand with Jesus, sometimes in pleasure and at other times in pain--this is the mature wisdom of a person consciously living in God's love. It is to claim the treasure intended by God before the foundation of the world: a radiant true self uniquely imitating the mystery of Jesus. Tactics for Intimacy with God The final step in this process is decisive tactics in accord with the paschal-faith interpretation of the previous step. For Review for Religious someone whose heart is resolutely set on following the lead of God's love, anything experienced as an incarnation of that love (often called consolation) is to be embraced, claimed, and lived, and anything that deflects us from God's love and toward self-idolatry (usually called desolation) is to be rejected and courageously withstood. In this step the issue is courage and decisive generosity, something possible only when illumined and strengthened by paschal wisdom. The issue is whether we will follow, and how wholeheartedly, the revelation of the Holy Spirit. This is the time for the soul's character to be healed and for faith to be annealed in the fire of the Holy Spirit. This process helps the hidden self grow strong, so that the priest can be a discerning presence in the midst of the people. Discernment, a life of mature spirituality, always acknowledges, distinguishes, and then interrelates three different dimensions of human existence: external behavior, what I call the core of the soul, and inner spontaneity. To develop and live out of the core of our true self is never easy, if possible at all in our post-modern world, but is always crucial for responsible, mature living in faith. Today's culture has great need of doctors of the soul who can facilitate the development of this core sense of true self through the integration of these three dimensions of human existence. Though our external behavior is perceptible and often consumes enormous energy, it is nothing more than a superficial part of our being. The activity on this stage poses a question of meaning, a question that it cannot itself answer even though it may seem to contain adequate answers for others and even ourselves. In our daily activity we touch and influence many people. As the New Testament reminds us, the activity of sincere loving reveals the genuineness of our faith. In the midst of our busy lives, the question often rises in our hearts: Are we simply what we do? Some careful reflection is needed to answer correctly and accurately. The question often rises in our hearts: Are we simply what we do? 2002 .~chenbrenner ¯ Diocesan Prie~thood A Hidden Self Grown Strong The soul's core is the unique and deepest part of every human person. This core plays a crucial role in the discovery of our true self in the beauty of Christ. A deep-hearted personal world, a treasure beyond value, is gradually revealed, acknowledged, and then laid claim to, though this whole process is much more one of receiving than of making. This inner core has a depth and a simplicity that is beyond words. As we grow in our appreciation of this personal center, its presence dawns, alluringly shrouded in mist and mystery. In the shifting mists of this mysterious realm, a noisy world is hushed. God breathes eternal love and life into this core of our soul moment by moment and on into eternity. This same creative love, unique to each of us, is in all of us. Our experience of God and of ourselves becomes ever more profound, personal, and unique. Even as you now read, this profoundly personal inner experience, this quiet steady conversation of love at our deepest core, gives the lie to feelings of suffocating loneliness. It gives the lie to the hateful notion that anybody is rotten to the core. Because of Jesus' love, a buried treasure, a pearl beyond pricing, a hidden self waits to be discovered in each human being, to be embraced, and to grow strong. Spontaneity takes place in the "skin" of our soul, in the rational and affective human experience of us all. As mentioned earlier, this experience of spontaneity conceals the deep treasure of our true self in Christ. These spontaneities of thinking and feeling may skitter across the skin of our souls, but do not touch the core. Spontaneities of impulse, image, and mood can flail and crackle and roar across our lives like an electrical storm. Such skitterings, such storms, coming and going, can bother or frustrate or enrage us. But they do, finally, pass. This level, spontaneous unintended experience, has the unpredictability of shifting sands and is not capable of the rock-like dependability of the core of the soul. This skin of the soul poses its own question: Are we simply and wholly identified by what we spontaneously think or feel? Though "what I feel" is never equal to "who I am," in the midst of a temporary storm we can all too easily judge otherwise. These spontaneities, though, really are on a different level. They are part of a process of integration, of coming to spiritual Review for Religious maturity, but they have their meaning only in relation to the soul's core. The presen.ce of these three dimensions of our persons and the four-step discernment process for integrating them should be familiar to the priest. Such integration is the way to mature faith and to appropriate activity that mature faith leads to. This integration is sometimes easy and obvious, sometimes confusing and excruciating. But doing it in love, doing it in our own unique imitation of Jesus' way of loving us, makes it possible, encouraging and strengthening us. This is the realm of service for a doctor of the soul. If the seminary communicates this and if it continues long after ordination, the result of this integration, this purification, will be like gold, bright and not sadly tarnished. To his service of their souls, the priest will bring a radiance that can illumine and develop the bright potential of their own lives. This radiance will be God's love shining from the face of the risen Jesus, still serving in our midst. Notes I George Aschenbrenner SJ, Quickening the Fire in Our Midst: The Challenge of Diocesan Priestly Spirituality (Chicago: Loyola Press, 2002). 2 See George Aschenbrenner SJ, "A Hidden Self Grown Strong," in Handbook of Spirituality for Ministers, ed. Robert J. Wicks (Mahwah: Paulist Press, 1995), pp. 228-248. "Hidden Self," pp. 236-240. In the Words of Meister Eckhart The soul loves the body tenderly, even when, like a child on edge, it runs rambunctious through desire collapsing at last and won&ring why. Maryanne Hannan ~Tuly-dugv~st 2002 ERNEST E. LARKIN Desert Spirituality Booth Christian Meditation and centering prayer come out f early monasticism, which itself is a development of desert spirituality? Christian Meditation is the prayer of the heart described by John Cassian, the historian of desert spiri-tuality, who brought the wisdom of the desert fathers and moth-ers of Egypt and the Middle East to the West. Centering prayer comes out of the Cloud of Unknowing, a 14th-century English text that enshrines the contemplative traditions of the desert. It is no accident that both these contemplative prayer forms came to us by way of Benedictine and Trappist monasteries. Desert spirituality was the beginning of Christian monasti-cism and the matrix out of which Western monks developed their lifestyle. Contemplative prayer was at the heart of their life, and desert spirituality was the context. This article proposes to examine those ancient traditions and adapt them to our times. Desert spirituality is a technical term that has biblical and early Christian roots. The desert experience is a staple of both the Old and the New Testaments, for example, in the Exodus story, in the life of Elijah and the prophecy of Hosea, in John the Baptist, the forty-day fast of Jesus, and the three-year novitiate of Paul in Arabia (Ga 1:17). This desert experience was devel-oped into a coherent spirituality by the desert fathers and moth- Ernest E. Larkin OCarm wrote for us twice in 2001. His address remains Kino Institute; 1224 East Northern; Phoenix, Arizona 85020. Review for Religious ers in the 3rd and 4th centuries of the Christian era. These fer-vent Christians fled to Egypt and the Middle East to escape the decadence of an effete Roman empire. The wastelands offered a stark and untrammeled setting for a life of penance and prayer. Its rugged emptiness and its silence and solitude invited the flight from the world OCuga mundi). A special appeal to heroic souls was the belief that the demons infested the wastelands and could be met there in open combat. It did not take long for the desert dweller to discover that the demons were within and to be engaged on the battleground of the soul. Life in the desert was simple. Manual labor broke the monotony of the silence and solitude of the cell and provided .its own asceticism as well as sustenance and something for almsgiving. Desert dwellers spent their days in soul searching and the pursuit of the living God. Community life, especially when the solitary life prevailed, and outreach in ministry were clearly sec-ondary and not really part of the inte-rior struggle. Continuous prayer was the focus, and the abbas and the ammas spent their time in lectio div-ina, reading the psalms and the breviary, celebrating liturgy, and cultivating the prayer of the heart. These are the main fea-tures of desert spirituality. In this setting Christian holiness was a kind of white mar-tyrdom, a total giving over of one's life to God, the shedding of all self-indulgence in favor of a single-minded search for God. The desert was a graphic symbol of the emptiness of life and the otherness of God. The emptiness translated into purity of heart, a heart freed from sinful affections and centered on God. Thus the beatitude that best sums up desert spirituality is "Blessed are the pure of heart, for they shall see God." Contemplation is the goal, and letting go of all lesser aims and surrender to the living God the condition. This general principle is abstract and can be lived out in an imaginary as well as a real desert. The desert as symbol universalizes desert spirituality as a possibility for everyone. There is, however, still place for the physical desert in ordinary Christian life. We examine this role The desert as symbol universalizes desert spirituality as a possibility for everyone. ]My-August 2002 Larkin ¯ Desert Spirituality in the next two sections of this paper, and we will return to the symbolic desert in the third section. Our first question is this: What can the desert do for me? In other words, why should I go out into the desert? The second question is a prophetic one: What can I do for a desert that is now under attack by the forces of neglect or consumerism? How do my efforts to protect the environment or my failure to participate affect my personal life? After these two reflections we will return to the overall princi-ple of desert spiritfiality, the call to emptiness and encounter with God. What Can the Desert Do for Me? In Scripture the desert is primarily the wasteland, and it leads to the garden of the promised land, the desert come to life, as in Isaiah 35:1-2: "The desert shall rejoice and blossom . The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon." Both the bleak image and the flowering one apply to the physical desert as we use the term today. The desert means the wilderness, the great outdoors. This includes barren wastelands like sand dunes or the scrubby flatlands of Texas or Arizona, but also verdant gardens, scenic forests, majestic moun-tains, and rolling plains. The desert is all the places on this beautiful earth that are still largely untouched by city sprawl and offer themselves as a refuge for weary people. These lands can be gift for our spirits. They refresh us and challenge us. They beckon us to "come aside and rest awhile," away from the noise and congestion of the city with its polluted air and harried traffic. The desert is the place to hike a trail, fish a stream, pic-nic with friends, or just smell the sage and be with one's long thoughts. " Except for some few families that have declared their inde-pendence and homesteaded in the wild and some rare hermits who have also settled there, people today only visit this desert; they do not dwell there. They go out for physical exercise and emotional refreshment, for meditation and for fun. They enter desert places hostile to human habitation very gingerly, armed with water jugs, proper sun gear, and ideally with companions. Some visit these "fierce landscapes" (Belden Lane) for excite-ment, others to deal with a crisis, a limit experience, a sorrow Review for Religious that overwhelms them. Perhaps unconsciously they are looking for an environment that mirrors their troubled soul. A good example of this kind of match between soul and terrain is a retreat for middle-aged men described in a recent publication.2 It was conducted by Richard Rohr and designed to help men from many walks of life through their midlife crisis. The retreat took place at Ghost Ranch in northern New Mexico in the sum-mer of A.D. 2000. The men were challenged to let down their defenses and face themselves squarely. The retreat turned out to be a harrowing rite of passage. The torrid summer heat and the bleak lonely emptiness of the desert combined with soul-search-ing introspection and dramatic rituals to test the most stout-hearted. More often retreats or "a day in the desert" are spent in more friendly spaces. An attractive pastoral setting calms the soul and provides the quiet that people need for facing the real issues of their life. God seems closer in pristine settings. One popular formula for such outings is the poustinia, a concept pop-ularized by Catherine de Hueck Doherty. Poustinia means her-mitage, and folks become poustiniaks for a day, bringing along only a Bible and a bit of bread and cheese. The poustinia can actually be a back room or the attic of one's home, but there are advantages in going out to the woods or the seashore. Getting out in the country, breathing in the fresh air and fragrances of the meadows, walking around the lake or trudging along paths in hilly terrain, can be healthy physical exercise and spiritual refreshment. These are ways of slowing down, of refus-ing to be a couch potato and insuring the balance of mens sana in corpore sano (a sound mind in a sound body). Grace builds on nature, so a healthy body and soul are a good basis for the life of God in us. A good health regime works directly against anx-ious, workaholic tendencies or the equally bad habit of inertia and laziness. Recreational activities also develop the playful side of our lives. This is our contemplative side. Visitors to the desert know that God is everywhere and that they do not have. to go up to the heavens or across the sea to find the word of God. "No," Deuteronomy says, "the word is very near to you; it is in your mouth and in your heart for you to observe" (Dt 30:11-14). But the desert facilitates the search. The wide open spaces, the silence and solitude, reveal God. July-August 2002 Larkin ¯ Desert Spirituality Silence is the best conta.ct point with God, since God is always present, though beyond speech, images, and concepts. The desert fosters this silence, this emptiness, the letting go of every-thing that is not of God. The desert is built for kenosis, the self-emptying of Jesus, who was perfectly open to God and was therefore exalted with the pleroma, the fullness of the resurrec-tion (Ph 2:5-11). The desert way is the way of emptiness and fullness. These reflections belong to the first step on the spiritual journey, the appreciation of creation. Original blessing pre-ceded original sin, and immersion in creation and appreciation and love for this gift ought to precede the work of redemption. This is the thinking of Teilhard de Chardin, Matthew Fox, Francis Kelly Nemeck, and Marie Theresa Coombs. More recently Dorothee Soelle sees "being amazed" as the first of the three ways or stages of the spiritual life? Instead of the classi-cal ways of purification, illumination, and union, she proposes "being amazed, letting go, and resisting" as the three steps. Amazement and appreciation help us take an objective stance before the earth, and this makes it easier to let go, the second of the three ways for Soelle. This leads us to involvement, to compassion and commitment, regarding the world. She calls this resistance, because it involves working against the threats to the environment and society. That is to say, we resist and work for justice in all areas of life, such as the economic and the eco-logical orders. The unitive way calls to action as well as divine union. What Can I Do for the Desert? The work of saving the earth is a challenge and responsi-bility for people everywhere today. The call resonates among informed spiritual persons. They have listened to the new cos-mology presented by scientists like Brian Swimme and the "geologian" Thomas Berry, and they have heard the plaintive warnings of the environmentalists that the earth is wounded and in danger of collapsing. The universe has become part of today's spiritual journey. The whole universe and its crown, homo sapiens, are seen as one vast living organism in which they depend on each other and rise and fall together. In the past the Revieva for Religious earth was looked upon as an appendage of humanity. Humanity alone counted, and the rest of creation was expendable. Human beings pursued their own desires recklessly, without thought about the effects in the environment. They could trash the earth, abuse it or destroy it, without worry because there were always other virgin territories to exploit in the same way. This was an affront to creation; we see it now as an affront to human life as well, because, in the words of Edward Abbey, "the wilderness is not a luxury but a neces-sity of the human spirit just as vital to our lives as water and good bread.''4 The uni-verse is an integral part of our human life. We are partners, and we participate in growth or decline together. In the abuse or destruction of the universe, we are diminished and dehumanized. The commission in Genesis 1:26 to have "dominion" over the earth did not give humans the right to abuse it. We are only caretakers, not absolute owners; we cannot take the myopic view of looking for an immediate return in pleasure or profit with no thought about the long-term loss to creation and the short-changing of future human beings. One reviewer of Thomas Berry's latest book, The Great Work: Our Way into the Future, quotes Berry and then adds some strong words of his own: "'What happens to the outer world happens to the inner world,' Berry avers. 'If the outer world is diminished in its grandeur, then the emotional, imaginative, intellectual, and spiritual life of the human is diminished or extinguished.' Our inner being will die if we continue to transform natural beauty into the soul-deadening, concrete-laden, box-store landscapes of a consumer society." s The obligation to safeguard the environment has three aspects: personal, societal, and spiritual. Each person needs to treat the desert with love and respect. Some of that concern is cosmetic, like cleaning up after using the land and properly dis-posing of the debris, especially nonbiodegradable material. Respect and moderation mean that we do not harm the plant life by careless trampling, that we obey rules about camp fires and camping, that we leave the natural beauty intact without pil-fering plants or otherwise harming the vegetation, that we Each person needs to treat the desert with love and respect. July-Aug;ust 2002 Larkin ¯ Dese~t Spirituality carefully control toxic substances like pesticides or poisonous chemicals. These are cominonsense suggestions. The societal obligation may take the form of joining groups like the Sierra Club that are dedicated to the environment, or of lending one's name to, say, Robert Redford's campaign to save the National Arctic Wildlife Refuge. Systemic problems can be addressed only by group action that can effect structural changes. We need to support these causes. There is no other way to stop the pollution of our waterways and atmosphere, to keep indugtrial wastes out of our rivers and lakes, to find ade-quate ways of dealing with nuclear waste, to stop the destruction of the ozone layer, to save the rain forests and wetlands, and to halt the woefully unbalanced overconsumption by the few. Elizabeth Johnson writes: "Every year, the twenty percent of Earth's people in the rich nations use seventy-five percent of the world's resources and produce eighty percent of the world's waste." 6 There is a special spiritual component today because of the crisis in saving the earth. Time is running out, and experts say that there are only twenty-five or thirty years left to turn the destructive spiral around. The problems are over-whelming, and the laborers are few. We can organize and we can work, but the odds are against us. At such times we need overt divine help. Specifically the challenge is to pray con-templatively, to face the societal impasse which Constance FitzGerald, in a famous article several years ago, connected with the dark night of St. John of the Cross: The dark night occurs as impasse in all sectors of human life, whether prayer, human relationships, or societal renewal. One response to impasse is trusting acceptance, silence before God, and lov-ing surrender, which bring wisdom and strength and which are qualities of contemplative prayer. We take our insoluble problems to God. We wait with faith and trust, ready to spring into action in changing what we can deal with and accepting what we cannot change. Contemplative prayer is an admission that our problems may be beyond human resources. But our prayer is full of hope, because contem-plation may stretch our imagination and inspire new creative ways of dealing with the problem. Solid prayer will certainly strengthen our resolve to continue the struggle. The popu- Review for Religious larity of contemplative prayer in our time may well be con-nected with the magnitude of the problems of this age. Desert Spirituality in Its Purest Form We return now to the traditional meaning of desert in the spiritual life, namely, desert as physical place and as symbol. The desert of the first abbas and aromas was the real wasteland. Anthony and Pachormus spurned the fleshpots of the Roman cities and went to the bleak deserts of Egypt to be alone with God and to keep careful watch over the movements of their hearts. The purity of heart they sought meant that they tried to choose only the good, to do everything right, in perfect measure, for the right reasons. They prayed and fasted to put to death the old man within themselves, so that the new man could come alive. They underwent this discipline for one reason: They wanted to see God. This goal was not face-to-face vision, as heaven will be (1 Jn 3:1-3); nor was it seeing God as an object, the way I see a person in front of me. Neither was it simply a new understanding, a new image of God, or a new perception. It was a seeing that meant presence, companionship, walking with God. It was contemplative union with God. Contemplation follows purity of heart as night follows day. We have a window into the thinking of the desert fathers and mothers in the first conference of John Cassian.s The imme-diate objective of life in the desert was purity of heart; this he called the skopos (English "scope"). The skopos is oriented to a further good, which he calls the telos, the end or final purpose. An example of these two aspects of human endeavor is the life of the farmer. The farmer prepares the soil, plants the seed, hoes and manures the field. All this is his immediate task, his sko-pos. But he does it all with a view to the harvest, which is the telos, the real purpose of his work. If the skopos of life in the desert is purity of heart, the telos is the fullness of the kingdom of God, the resurrected life. This program of seeking perfect purity of heart in order to find God can be applied to every Christian life. Purity of heart-- as freedom from every actual sin and as right relationships with self, others, the world, and God--is the immediate task of the daily struggle. Purity of heart is more than chastity; it is all the Larkin ¯ Desert Spirituality Purity of heart is all the virtues in perfect integration. virtues in perfect integration. This marvelous condition is often set in negative terminology. It is called detachment, or indif-ference, or freedom from sinful habits. But it is a very positive condition identified with biblical faith. This faith is the response to the word of God wherever it is recognized. It is the faith of the Virgin Mary in St. Luke's Gospel. At the annunciation, for example, she is perturbed at the angel Gabriel's message. How can she, a committed virgin, be the mother of the Messiah? When the angel assures her that God will provide, she gives her full assent to that word. She lets go of her own project in favor of God's word. A high degree of purity of heart means a heart full of faith. It means a heart full of love. The pure of heart are loving per-sons. They will see God, that is, they will know and love God, as described in the First Letter of John: "Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. Whoever does not love does not know God, for God is love . No one has ever seen God; if we love one another, God lives in us, and his love is perfected in us" (1 Jn 4:7-8, 12). For the desert fathers and mothers and espe-cially for theologians like Evagrius and Gregory of Nyssa, see-ing God meant contemplation. This gift was the reward for the purification, and it consisted in experiencing union with God. This contemplation was not one particular experience, nor an altered state of consciousness. It came out of transformation. By allowing one's life to be brought under the movement of the Holy Spirit, one was born a new person, a "new creation" (2 Co 5:17). This new creature lived in the world of God and expe-rienced God in the whole gamut of his or her worldly occupa-tions. Contemplation was thus a way of life, not a particular experience. The Carmelite Application The evolution of desert spirituality suggested in this paper has special reference to Carmelite history. Carmel came out of Review for Religious the desert, born on Mount Carmel, home to the Old Testament prophet Elijah and to hundreds of hermits at the time of the Crusades. The Carmelites were one group of such hermits; they sought a rule of life from the Latin patriarch of Jerusalem, Albert of Avogadro, who held the office between 1206 and 1214. The result was the Rule of St. Albert, a contemplative and eremitical document that was simple, practical, and eminently scriptural. The tides of politics and war, however, forced the Carmelites to leave their sacred mountain and go back to Europe as early as 1238. The eremitic style of life underwent change in the direction of community and ministry, eventually making the order a mendicant one like the Dominicans and Franciscans. One of the early general superiors, Nicholas the Frenchman, tried to stem the move to the city. In 1270 he wrote a strong let-ter, called "The Fiery Arrow," calling the men to return to the desert. But the mendicant form of life had struck a chord in their hearts. They continued to foster their contemplative long-ing, but now they carried the desert in their hearts. The desert was a symbol now rather than the physical reality. A second charter of the order, called the Institution of the First Monks, dated 1370 and written by a Catalonian Carmelite, Philip Ribot, presented a symbolic life of Elijah and the example of the Blessed Mother as both a description and a defense of the new lifestyle. The book incorporated the thinking of John Cassian, especially on the structure of the religious life as the search for purity of heart and contemplation. The desert spirituality of Mount Carmel was adapted now to an active apostolic life. Henceforth Carmelite spirituality was at home in communities of active religious and lay people as well as cloistered contem-platives. The reform of Teresa of Avila and John of the Cross two centuries later built on this document and renewed and perfected the eremitical-contemplative ideal of Carmel. They did so, not only by promoting desert houses of total contem-plative life, but by organizing a way in which every Carmelite house could be, in the words of a great Carmelite of the next century, John of St. Samson, another Mount Carmel. The desert spirituality of Carmel's beginnings had become democratized and available to all who espouse the ideals of the Carmelite tradition. 3 73- --- July-August 2002 Larkin ¯ Desert Spirituality Notes t Christian Meditation and centering prayer are two popular forms of contemplative prayer, designed by John Main OSB and the Trappists at Spencer, Massachusetts, respectively, the former promoted by the World Community of Christian Meditation under Laurence Freeman OSB and the latter by Contemplative Outreach, whose leader is Thomas Keating OCSO. 2 Donal O'Leary, "High Noon at Ghost Ranch," Furrow 52 (January 2001): 27-35. 3 Silent Cry: Mysticism and Resistance (Minneapolis: Fortress Press, 2001), pp. 88-93. 4 Cited from his Desert Solitaire by Thomas J. McCarthy, "The Ultimate Sanctum," America (9 April 2001): 6. s Stephen Bede Sharper, "A New Heaven and a New Earth," Christian Spirituality Bulletin 8 (Fall-Winter 2000): 15. 6 "God's Beloved Creation," America (16 April 2001): 9. 7 "Dark Night as Impasse," in Living with Apocalypse, ed. Tilden Edwards (San Francisco: Harper and Row, 1984). s Conferences, of John Cassian, trans. Colm Luibheid (New York: Paulist Press, 1985), pp. 37-43. Devotion I am twelve, have read of the child Virgin martyrs, and decide it is High time I practice such virtue. At My next confession, after the usual Childhood sins, I say I want to Vow myself to God like a saint. The Assistant pastor, thinking fast, replies That at present I don't know The vocation God has chosen For me, but I may promise him My chastity until I take that vow, Or those of marriage. Satisfied, I rejoice in God's favor, and Make my promise. Mary Hanson Review for Religious BARBARA ZAJAC Three Forms of Community Living: A Survey Report For much of the 20th century, sisters who performed charitable service works lived in convents near the institutions they served. As missions and roles changed after the Sister Formation Conference (1950s) and Vatican Council II (1960s), so did the living arrange-ments, often necessitated by travel considerations. Congregations such as these had called themselves "communities" when they held common missions and residences, and they continue to use this term today even though--wearing few or no common ~ymbols, ministering in widely diverse occupations, and residing in locales favorable to their mission assign-ments- many are barely identifiable as members of a group of sisters. Puzzled that this topic received little attention in sociological literature aside from Wittberg's analyses (see Bibliography), I found myself raising several research questions about the meaning of "community." Does it mean a location-based entity? A process? A set of relationships? A task force? A par-ticular goal or ideal toward which people strive? As part of a larger study (Zajac, 1999b), I studied Barbara Zajac first contributed to our pages in 1999. Her current address is Department of Sociology; Indiana State University; Terre Haute, Indiana 47809. July-Aug£ust 2002 Zajac ¯ Three Forms of Community Living one religious order of apostolic sisters. Though from their founding the group provided chiefly educational and medical services, individual sisters now select their own mission assign-ments, which include traditional teaching and parish pastoral work, professional careers such as psychologist and speech pathologist, and social activism and feeding the homeless and hungry. Throughout California over a two-year period (1995 and 1996), fifty members of this congregation were interviewed indi-vidually and in-depth. Although the sample was volunteer and purposive, it is considered fairly ~:epresentative of the order in general (see Zajac, 1999a). Additional information was obtained from the group's monthly magazinE, religious periodicals, and selected participant observation. The group is given the pseudonym Sisters of Reconciliation of JesusI (SRJ). Similarly, individual names and identifying factors have been disguised or altered. What Community Means It is evident that there is no widespread consensus about the word community. Putting feelings into words was difficult for the sisters, and they responded in words they were comfortable using. Some began with what I would call generalized notions of community, and others described what community involves or how it can be formed and lived. Still others spol~e of mani-festations of community and of how community is maintained. Nearly everyone cited some of the qualities I will describe under manifestations of community. Anything approaching near agreement on most of the gen-eralized notions of community was absent. Some sisters attached the term to a specific location, while others denied the impor-tance of a spatial component. Some described community as an ongoing process that is never completed, or as an ability, agree-ment, or commitment. Others mentioned the people involved and the human connections among them. A number of the sis-ters spoke of community as a bond or tie among people, a togetherness, while others used such phrases as "a living-out of the vows," "a unanimity of vision and purpose," and "the charism [of the Sisters of Reconciliation] lived out." Regarding Review for Religious the often mentioned familial nature of community, there was much disagreement. Some denied that it is a family, some described it as "like" a family, and others claimed that it is "more than" a family. Certain sisters told me they think community involves notions of struggle, being invested in the group or having a sense of ownership about it. Some explained the factors by which they create for themselves a sense of "community," ger-mane to the can-be-done category. While at least one sister cited similar ministry as the key to community, others thought the key is personal characteristics such as being open to others, try-ing to understand them, and being thoughtful, prayerful, and considerate. Many said that much communication is needed, and a great deal of give-and-take, exemplified in being open to others, trying to understand them, and allowing for the flow of communication, with its misunderstandings, disagreements, and concurrences. Others talked of the mechanisms by which community can be sustained, such as living or working together, "making it happen," or constantly articulating the meanings. The latter suggestions are rather nonspecific, but the next item is quite different. Certain sisters told me they think community involves notions of struggle. Manifestations of Community Nearly everyone listed one or two qualities in the category called manifestations ofcommunity. A good many used a small number of emotionally laden terms, heartfelt terms: empathy, interconnectedness, sharing. Others used different words, but their intent seemed similar enough that I could not justify putting their statements elsewhere. Examples of this are "living together, not singly" and "working on things together." In this "manifestations" category many talked of the people they encountered, or of the work as being a continual process; some continued an articulation of "what community means to me." Human behaviors and interactions, with their sentiments July-August 2002 Zajac ¯ Three Forms of Community Living and attitudes, make up the heart of community. Empathy is expressed especially through concern and caring, through notic-ing and having interest in others. One person termed this a "feeling for" others, and many called it "support." Such senti-ments are displayed in such particular behaviors and actions as showing respect and appreciation or at least acceptance; if not, the reality of the sentiments is questionable. If empathy is pre-sent and expressed, the members of a group develop and main-tain an interconnectedness, an interdependence, a mutual sense of belonging. They develop a social solidarity. Empathy, empathic behavior, and interdependence work together in what is called sharing, which seems to be central. Nearly all the sisters interviewed mentioned the sharing of something, whether faith or prayer, tasks, worldly goods, help-ful services, or expressions of caring support. Sharing faith and the spiritual life was mentioned most frequently, and, along with it, the emotional support this sharing provided. Things like housework, goods, and ministry are shared differently, depending on the specific living arrangements (to be described shortly). The sharing of spirituality and various works rein-forces caring sentiments and behaviors and the sense of being interdependent. It is through sharing even ordinary things that crucial personal connections are created and sustained. Representative Community Groupings Three types of community living groups will be described: a self-named "intentional" community, what I term a residen-tial community, and a community of one. These are composite portraits. They do not describe every type of living situation, but seem representative of the arrangements of active Sisters of Reconciliation. Intentional Community "House of Peace" is the sign next to the doorbell of a large house in a run-down neighborhood of the central city where poverty is endemic and violence is the norm. The home of five SRJs, this intentional:community was formed with express pur-poses in mind. The sisters deliberately chose its location amid Review for Religious widespread desolation in order to identify with and serve the poorest people of the city. The members were selected for their personal and professional qualities, namely, a desire for an intense spiritual life and an unwavering dedication to the mis-sion of the Sisters of Reconciliation in serving the city's need-iest people. There are five regular residents. Sister Elaine Sherman runs a transitional housing program for homeless families. Sister Mary Anne coordinates the sisters' social-justice efforts. Sister Ruth Patrick, retired from a full career of teaching, daily trav-els twenty miles each way to where she cooks and serves meals to transients. Sister Bertina Marie, who is bilingual, is a com-munity activist and pastoral minister in the Spanish-speaking community. Sister Jane Th~r~se, who has not yet taken her final vows in religious life, teaches religion in a local Catholic high school and hopes to study divinity in the future. The house is also the home base of a sister working in a residential house for adolescents and of sisters visiting temporarily from mission lands or elsewhere. Sister Ruth Patrick, the oldest sister and the one longest in the SRJs, was the driving force for starting this new house. She had been aware of the brewing turbulence in religious life since the 1950s and thought then that the sisters ought to be living more adult lives than was possible while rigidly observing detailed rules and daily schedules in sequestered convents. She wanted to live out her own values explicitly, holding prayer in common, sharing with the poor, living very simply, and being concerned about others and accountable to them. And so she looked for sisters that she felt had a strong sense of the SRJ mis-sion and were dedicating their lives to living it. She looked for sisters who knew themselves well and.knew what would equip them well for their ministries. She looked for sisters who were aware of what would personally empower them and what might drain them of apostolic energy. She looked for sisters who were willing to give support to others and to receive it as well. Such sisters she approached with her proposal. Perhaps most important, these women must be open to new forms of prayer such as sharing of the heart rather than recit-ing formulaic prayers at specified hours. This prayer involves common reading of a passage from the Bible' and then individ- July-August 2002 Zajac ¯ Three Forms of Community Living ual reflection and comment on what the reading means to each one, how it applies to her own life. It demands a willingness to be open and vulnerable to other people. This sharing of faith and spirituality is not for everyone. Some older sisters, in par-ticular, have been reluctant to engage in it. Now, when a new member wishes to join the house, she comes and talks with the existing group about her hopes and ex.pectations for common life. She learns that, in addition to sharing faith and emotional support, the group divides up the house chores, such as bookkeeping and paying the bills, shopping for food and preparing meals, cleaning and yard work. She learns that she is to live on the allotted personal budget and to reserve some of that money to support foreign missionaries. She learns that "one person's guest is every person's guest" here. Although a sister may dislike or resent such an interview before being admitted to a new house, she needs to remind herself that the present residents consider it crucial that new residents know and agree to support these values and their explicit expression. Sister Elaine, who came to religious life through her vol-unteer work and not directly from her Catholic schooling, explains more about this group's dynamics~ Although they min-ister in diverse fields with varied schedules, they reserve one night a week as their community night, when all will be present for prayer, eating, and sharing. Her social-work background leads her to describe the difficulty of working with people "who are blocked up" by past traumas or interpersonal issues. This form of life, this "microcosm of society," is a difficult life to live. It must enable sisters to go out and minister to the world. They must learn to be communicative and must get to know each other's histories. Since there are various workable arrangements for getting through days cooperatively and smoothly, the sisters must con-tinually strive to accommodate themselves to the others in the group. Sister Elaine thinks that an all-female group can be "really beautiful and powerful or really terrible," depending on how they handle interpersonal relations. The key thing, in her experience, is to keep talking to each other and "not whine." She admits that she had to learn some of these things herself in community living and that it is still sometimes difficult to keep her own "space." She is one of those who prefer not to talk to Review for Religious anyone for a few minutes after arising in the morning, so she now showers at this time to maintain her internal quietude. Pastoral ministry to the poor and immigrant Spanish-speak-ing community is Sister Bertina Marie's specialty. While her day is occupied with teaching English as a second language and running a community center with various offices and activities (Head Start, legal clinic, medical outreach services, and chil-dren's programs), she is an integral member of the House of Peace. Seeking more ways to live out the SRJ vision, charism, and values, its members extend love and hospitality to sur-rounding neighbors. The sisters offer their house as a site for Neighborhood Watch and other meetings. They make sure that flowers are always growing in their yard to symbolize nonvio-lence in a locale where drugs, gangs, and hostilities abound. Sister Bertina Marie stresses the integration of the house goals with individual ministries: all identify with and serve the poor, value deep prayer life in common, and support others with goods and hospitality. Sister Mary Anne, the government-affairs coordinator for the congregation, spends her.time researching, writing, lobby-ing, and educating people about political issues that affect the poor. Working for such structural change where results come slowly if at all is for many an enervating and thankless task. She talks of recognizing one's own needs as well as those of others, and of balancing community life with ministry. She speaks from experience. At one time she held a position that "totally consumed" her. She thought she was in a vocation crisis and should perhaps leave the community. She was so burned out that she" had nothing to give to anyone and did not even want to "bring Jesus" to the people she worked with. An extended retreat, however, provided her with reflection time to realize it was her ministerial position that needed to be changed, not her SRJ affiliation. Now she highly values living with oth-ers who think as she does, all of them giying and getting real emotional and spiritual support. "Community has been a gift to me," she recalls, mention-ing the friends she has made and how they "move together in growth." She says she was one of the first to propose and pio-neer small-group living and that her experience with eight oth-ers proved its value for her. Being honest with each other and .~tuly-August 2002 Zajac * Three Forms of Community Living "I'm not accepted just because I'm capable. I can be a failure and I'm still loved." sharing their deepest values were what she had been seeking. When all members had the "same thirst for God and the desire to live out a faith life in mission," they found they did not fight over little things, but rather worked them out, a quality that is sometimes missing in residential communities. The youngest member of the House of Peace commun!ty is Sister Jane Th4r~se, thirty-something, planning to take her final vows within a year. She was attracted to this house for sev-eral reasons besides its location near where she teaches religion to inner-city children. She was pleased that there were a vari-ety of ages together there and liked their outreach to the neigh-borhood. As a newer SRJ, she appreciated this group's willingness to work with younger members and pass on wisdom and insight from their experience. Sister Jane Th4r~se cites a sentence to describe the com-munity's value to her, a line from the SRJ constitution: "With the strength that comes from our life together, we turn to serve the world in need." "This was not only memorized," she says, "it was lived." She remarks that the constitution holds that SRJs share "all that we have and are," including personal uncertainties, frailties, and inabilities, all of which she knows firsthand. Before her current ministry she was locked into a miserable sit-uation where she had no power or auth.ority. She says that, although her sisters in this local community were in no position to give her help or even offer constructive criticism, speaking about her difficulties and receiving support in return were cru-cial to her fulfilling that assignment. Such unconditional accep-tance comes from being a member of the community. She says, "I'm not accepted just because I'm capable. I carl be a failure and I'm still loved." The ability to be vulnerable and to share one another's gifts helps her "to find God active in the world." In addition to these regular residents, House of Peace is also the local community for Sister Mary Kimball, a member of the SRJs of the East Coast. In Califoi'nia to gain experience in a new ministry, she runs a home for truant and delinquent high Review for Religious school girls who show academic or other creative potential. Because this ministerial unit requires her live-in presence, she affiliates with the House of Peace local community. Ordinarily she will be there every Monday evening to share dinner, prayer, and occasional social activities. Being a member of this group keeps her from feeling isolated and abandoned and allows her to give and get support within the context of her commitment to the mission of the SRJs. Residential Community The convent of St. Junipero Serra sits amid a pleasant res-idential neighborhood in the west side of the city. Next to the Catholic church and school, it once housed sisters of the con-gregation responsible for running the school. Now no sisters teach there. Not needed for parish activities, the building is rented to the SRJs for a reasonable fee. The residential com-munity is home to seven SRJs engaged in various ministries; the youngest is in her forties, and two are semiretired. This convent is run by group government, explains Sister William Joseph, who teaches math at Sacred Heart College for Women, established by the SRJs. Group government, originally an experimental form of living, applies now to almost all resi-dential groups and means participatory decision making in mat-ters that involve all members. The group collectively determines the extent of common prayer life, shared meals, other domes-tic activities, and group celebrations. "Respect" and "acceptance" are two words frequently heard in this group because, as one explains, "not all things can be shared well." This group has decided to share morning prayers Mondays through Fridays, and to gather one evening a week to share experiences and discuss the business of the larger con-gregation. They support the large community of sisters at events and serve as a "presence" in the parish. The group evening may be for holiday celebrations or indi-vidual birthdays or religious feast days. At the time of Sister William Joseph's interview in early January, there was a tall dec-orated Christmas tree in the common living room where we talked. She told me that this community would be celebrating its Christmas that evening, exchanging gifts. During the previ- July-August 2002 Zajac ¯ Three Forms of Community Living ous week, all were out visiting their families, so a common celebration was postponed. Sister William Joseph was one of those who did not want to break up the convent into smaller residential groups in the 1970s. She has always appreciated the exposure to many other sisters and did not wish to lose contact with those she might not encounter in her ministry or in small-group living. She says she has always had to "stretch herself" for others, but adds that this is part of the commitment they make to each other. Similar is her opinion of all the congregational events this house supports; she really does not care for so many meetings and events, but attends as part of the duty she upholds. Sister Adia Marie Buckley, too, is involved in academics. An administrator at the same college, she speaks about reli-gious- life community a little differently. "Although there must be people with whom one lives and with whom one must main-tain friendly relations," she says, "community extends to much more than this." She explains the kinship sense she feels with the broad congregation of other SRJs in the United States and else-where in the world, and with affiliate members, former mem-bers, and sisters in other orders. Sister Catherine Tivnan, who runs an office at the congre-gational headquarters, explains why she chose this house: "They're kind of middle-of-the-roaders, and I thought I'd fit in with them. I thought this was what I was looking for in peo-ple, for not heavy-duty intensive living, but just a nice, com-fortable place where I would fit in and would be accepted." By "not intensive" she explains that in some places there are peo-ple who "dissect everything and practically have a magnifying glass on everything you say and do." She says she does not mind such psychological probing on occasion, but cannot take a steady diet of it. She gives an example. A sister with whom she used to live would read every article in the Sunday newspaper and then want to discuss it with anyone in the room at the time. Eventually Sister Catherine would explicitly refuse to talk with her. She preferred to look at the paper rather quickly and then move on to other activities like walking by the beach or going to a movie. Sister Elizabeth Conan is a registered nurse and medical instructor who teaches away from home two or three evenings Review for Religious a week. Dressed in jeans, sneakers, and a plaid shirt, she tells me that she does less of the cooking for the house than some oth-ers because of her split work schedule. Her family also occupies her attention for about one day a month because of some difficult illness. She loves spending time with her sisters in com-munity, however, including their times of play. She likes to barbecue in good weather, and she says that at times she will just put out a sign-up sheet shortly beforehand, rather than planning everything well in advance. "Dressed to the teeth" was the impression Sister Margaret de Lorca made when I met her in her office at the parish hall. She explains that, coming from an artistic family, she had always enjoyed the use of color in her surroundings, although she did not wear it during many years of teaching in the traditional habit. Working part-time now, Sister Margaret works in religious edu-cation, organizing prayer groups, directing occasional retreats, and providing individual spiritual direction. She tells me that the sisters have common prayer in the house at 6:10 a.m. Monday through Friday. They initially prayed together in the evenings, but found it too difficult because of their divergent schedules. She contrasts living here in a small group with living in the congregational center, which is home to about a hundred sisters and was her home for two years. Even though residents here have to work to find time to be together, it takes a lot less energy to relate to this group than it would to everyone in the large community. Life was stressful for her there because, in walk-ing down a hallway, she would commonly encounter ten or twelve different people. By the time the tenth person said "How are you, Sister Margaret?" she would be exhausted. She is "not an extrovert," but also "not a strong introvert," so daily relations with six other people are plenty for her. Another member of this group is Sister Margot Monroe, an educational psychologist who does counseling for individ-ual schools and has a private practice for handicapped children. The sisters have common prayer in the house at 6:10 a.m. Monday through Friday. July-dugv~st 2002 Zajac ¯ Three Forms of Community Living Though she loved the children she encountered in her teaching career, she became frustrated by the time required for extracur-ricular events like sports and cheerleading. She wonders if the congregation made a mistake leaving teaching en masse, and thinks the sisters should have taken more risks in starting new schools and programs.' She also expressed her frustration about the church, where "the hierarchy has not accepted our SRJ growth" and women religious are "only tolerated in the church and not really accepted." This leaves her in the painful posi-tion of being more removed from general church affairs than she would like to be. She feels similarly frustrated in her residential community, where not all have grown theologically and personally to the extent she has. Some of the sisters are not accustomed or very open to sharing, which she finds particularly "life-giving." "People can fulfill all their responsibilities," she explains, "and still not share who they really are." Although she tries to encourage certain ones to be more open, she does it in a gen-tle manner. Still, she finds this group to be a little shallow: "I feel I have community with the people I live with, but it's rather superficial. We're nice to each other. Our horarium for the day is not problematic at all, but I wish we had a depth of sharing that would bring us all to a different place." She believes, however, that living in this house is a trade-off. These people are not her best friends, of which she hag a num-ber outside this convent. While she gains depth and stimula-tion from her outside friendships, here she has the freedom and flexibility to come and go as she pleases without making com-mitments for large blocks of personal time and energy. The final resident of this group is also semiretired. Sister Patricia Louise, in her nineties, likes to cook and works in the parish food pantry. She says that "the diversity of ministry now militates against close community life," which they had when all worked together. This way is "harder but healthier"; it keeps people in contact with diverse fields and offers stimulating con-versation. She says: "It used to be that, if you all taught in the same elementary school, your conversation was always about families in the school, problem kids, what was going on in the parish. But this way we also know what is going on at the col-lege, at the high school, and at the hospitals." Review for Religious Despite their interdependence in the common life, how-ever, they are independent about their use of free time. She says that everyone is very "embedded" in what she is doing on her own and that not living with one's best friends is really an advantage. She adds that she never wanted a residence that was "like a hotel" and prefers the interdependence she finds here. Even though these women do not have "a lot of involvement with each other, what they do has value." A Community of One Sister Zo~ Warnercalls herself "a community of one" because no other sisters live or work with her and she does not have weekly contact with members of her congregation. Fifteen years ago she went out on her own with the blessing of the com-munity (but no funding) to create St. Martin's Children's Center, a temporary residential and resource center for children in fam-ilies undergoing major upheavals in their lives. Like an available set of grandparents, this center can care for up to fifteen chil-dren for a maximum of thirty days each, although the staff tries to restrict it to fewer children and shorter periods of time. Sister Zo~ lived in this large residence with a dog as her sole com-panion while the structure underwent remodeling and opera-tions eventually got underway, and she still lives there. Her purpose in inhabiting the building before its operation was to become a "presence" in the town and to begin to get a "community focus" on the center. She is referring not to the SRJ community now, but to the neighborhoods, businesses, and voluntary groups which support the center's activities. Her strat-egy evidently worked, because, as people came to know her and her plans, they wanted to participate and give support in vari-ous ways. One measure of that support is financial. Sister Zo~ "lives on faith" to provide the center's operating expenses of almost a half million dollars a year, because it has no regular income. Contributions tend to be sporadic yet somehow ade-quate for their needs. She says: "The Lord provides when we need it. from the little things to the big things . We just watch the mailbox and say our prayers. We have never run out of money or closed our doors due to lack of funds." Although she hopes to obtain the services of a part-time grant writer later July-Auffust 2002 Zajac ¯ Three Forms of Community Living "Community is the same as its core. I am a sister from the core of my being." this year, she has done this and all other duties herself, includ-ing caring for the children and teaching life skills to the parents. Although a few Sisters of Reconciliation have come to work with her for brief periods over the years, Sister Zo~ now sees none of them frequently. Yet her connection to the SRJs is strong, and "our sisters., very much know I'm a community member." She explains that her SRJ area superior holds general gatherings three or four times a year and maybe a day of prayer once in a while. By participating in these activities and attend-ing the funerals of older sisters, Sister Zo~ carries the SRJ charism with her and uses it to create a sense of community with whomever she is working: "There's something I have learned., that, no matter where you go, you bring the sisters with you or you bring your experience of community." In addition to SRJ gatherings and ministry associates, Sister Zo~ has a couple of good friends she sees regularly. One of these is a nun from another congregation; the other is a priest friend. This little group frequently celebrates Sunday Mass in the residence of the non-SRJ, and they sometimes follow it with a potluck dinner, occasionally bringing in other friends or neigh-bors. She had to create this new sense of community herself, however, and she attributes this ability to her long-standing experiences with the SRJs: "By coming out here, community wasn't provided for me. I had to create it, and I used the skills, the tools, the experiences that I had had for all those years. to create a life that was community-oriented. But I had to take the reins and take the initiative and have it happen." Would she like more contact with other SRJs? She says that, although she does not require it, she would welcome another sis-ter if one were to want to live and work with her, and perhaps this new person would help care for her when she gets "old." She emphasizes, "Community is not based on the number of times you see people, but on the feelings and interests to see, hear, and share with others." She also takes he~" identity as an SRJ seriously, having followed the advice of her novice mistress never to abbre-viate the word sister, but always to write it out as part of her name Review for Religious and identity. Sister ZoE puts this together with her feelings about community: "Community is the same as its core. I am a sister from the core of my being, and I am a Sister of Reconciliation." "Good" and "Bad" Community Some sisters gave examples of either "good" or "bad" com-munity experiences, which sometimes held more feeling than the brief descriptive words suggest. One sister said that real community spirit was truly shown when her very good friend died suddenly. She received about a hundred sympathy cards, which told her that the loss of this friend was about more than "my private grief." Another sister described spending some time at a residential therapeutic community for religious congrega-tions. The therapy included the sharing of their life stories, a "first" for this particular sister, where the sharing of those "sad and joyful feelings" created a strong bond within the group. Still another told of the difficult period when she lost her job because of organizational restructuring, but still had had the full support of the community: "I was very glad I was a com-munity woman because otherwise I would have had to get a lawyer. In community I just shared what happened, and they journeyed with me through it." Sister MaryJoyce described her experiences in one of the first experimental communities of group government in 1969. In this new group for which everyone had volunteered, there were between ten and fifteen sisters at various times over several years, and they were trying out new approaches to teaching as well as living. This situation was "life-giving": the participants were all "high energy" types and risk takers as well. They all cared for each other and the outside world, and were concerned about where people were with God, faith, and prayer. Sister Kathryn Ann described something similar. When her ministry took her away from others in her own order, she lived in an apartment house that people came to call The Nunnery because in addition to herself there were six sisters from another con-gregation, a priest, and a brother, all in individual apartments. Although they "lived singly" and ministered in different places, they got together frequently for prayer, meals, and Mass, often signaled by a knock on the wall. July-Angvtst 2002 Zajac ¯ Three Forms of Community Living 3.90 Sister Mary Magdalene has had her share of feeling less than appreciated by other SRJs, yet had a wonderful experience when she lived in a rural area with three other sisters, all teachers, who endured together the crisis of the school's closing. Although one of them was the principal of the school and also the supe-rior of the convent, they interacted as equals and "were just peo-ple together," frequently cooking and sharing meals on the weekends in an era when most convents still had cooks. Although they were together in the school, they also spent outside time together, but "it wasn't mandated. It was a choice we were mak-ing." This relaxed atmosphere where everyone's talents were recognized was contributed to by a pastor who was supportive and friendly and occasionally took them all out to dinner. Another sister, Sister Peg, described an aspect of her first job as a hospital chaplain. Living in an apartment across the street from the hospital, she provided hospitality for visiting sisters and especially those recuperating from surgery or illness. The informality and spontaneous "ease with which the sisters moved in and out of my life" was an exciting and fulfilling period. These positive experiences of community do not necessar-ily require other sisters or vowed people. Sister Benita Rogers shared one such experience when she was leaving an ethnically mixed parish that she had brought together over a number of years. Addressing a large parish group, Sister Benita, who does not speak Spanish, expressed her desire that perhaps now the diocese would assign a bilingual person as her replacement. A Hispanic man stood and spoke for the group: "It doesn't mat-ter whether or not you can speak Spanish. You have the corazon, the heart. That's how you've communicated. You've read us with your heart." It is the major congregational gatherings, however, that sev-eral sisters cited as the "best expression" of community spirit. One of these celebrations is the Congregational Days, when all sisters from the West come together with former sisters as well as affiliate members to celebrate the SRJs as a whole. The other is the jubilee celebration, held anr~ually on the feast day of their patron. Families and friends are invited to participate in the joyful celebration of the anniversaries of their vows as Sisters of Reconciliation. Among these hundreds of people there is a won- Review for Religious derful "spirit that you can almost touch." Everyone feels a part of this group energy and spirituality. It leads people to say that "the most profound experience of community is to experience us praying together." Although Sister Rafaela says she "has never had a bad com-munity experience," this is not the case for many sisters. Sisters described instances where they felt alienated, isolated, or at least not fully appreci-ated in the community, both in their local group and in the larger group. Often the difficulty stemmed from some-one's personality or behavior. When people are too busy to notice others or care about what they are undergoing, those others can feel "deadened" and not supported, making them withdraw from the group. On the other hand, those who "demand too much" from others in terms of time or resources make community living difficult. These people are usually those who have "not done their home-work" regarding their own interpersonal issues. Sometimes, carrying unresolved emotional traumas from their early life, they attempt to hide with the aid of alcohol, a too busy sched-ule, or emotional distancing of others. When people are "afraid of their own spirituality" or are "not willing to be honest" with each other, communal sharing and support are undermined from the start. Sometimes there is a plain lack of openness to others. Sister Joan Claire Mendoza described such a case. She lives in a large convent with eight or nine other sisters, four of whom work in the attached school, while the rest work in various other min-istries. They are together for morning Mass and one evening dinner per week. Although these sisters are "polite" to Sister Joan Claire, it is clear to her that they really do not want her there. Three of them maintain very close relations and actually "make up their own community." Fortunately, Sister Joan Claire has developed a personal and professional network of friends and colleagues from whom she receives most of her emotional Those who "demand too much" from others in terms of time or resources make community living difficult. -201 --- . J~dy-dugust 2002 Zajac " Three Forms of Community Living sustenance. Another sister described a similar case. She felt so rejected that she was "not even sure she was still an SRJ." Others expressed their isolation when they felt that their talents, gifts, or ministry were not appreciated. If community members remain or act unaware or. uninformed about them and their work, those living in common as well as those minister-ing on their own can be affected. Sometimes the personalities of the people living together are too divergent or their schedules too diverse to allow for harmonious living. Highly divergent worldviews in people can also make daily life uncom-fortable. In other instances a quiet person is misconstrued to be someone quite alien to her real self. One sister said she had been surprised to learn that her housemates had thought she was very self-confident and did not need any help or support. In another convent she had been perceived as a threat to others because she had more education than most of the others. The biggest obstacle to community, however, one sister said, occurs when people do not maintain confidences. This causes a shat-tering of trust and pushes people back to isolation. A few sisters expressed frustration or anger with the com-munity at large. One told of an instance when her mother was dying. Although everyone knew about this, there was little inter-est, caring, or support shown. Another sister said that several years ago she was angry with the general community for giving financial support to a foreign political group that she thought was wrong. Another sister said that sometimes lack of equality really bothered her. Because of her age she had been denied permission to study for an advanced degree, yet in that very year three sisters older than herself were approved and funded for graduate education. When this woman protested this as unjust, she received an apology from the president of the con-gregation, but still no approval for further study. In this article we have examined how sisters in one reli-gious community define and create "community." There is lit-tle general consensus about the term, although some common values are evident. In general, all agree that something must be shared and that there is a feeling of interdependence or inter-connectedness. How and what things are shared, however, varies according to the type of living group that is chosen. Individual Review for Religious sisters' stories were interwoven here into three composite pic-tures of community living: intentional community, residential community, and a community of one. Also, some examples of what creates "good" and "bad" community were given. The various types of community exist in various circum-stances and are experienced in various ways by individual sisters. There seems to be no one right way. There is a considerable diversity of views, activities, roles, and living arrangements. This diversity contrasts strongly with the pre-Vatican II con-vents, with their physical proximity to the apostolic work the sis-ters did, their thorough discipline, and their homogeneity of life conditions. Note ~ I later discovered that this was the original European name of a congregation now in the United States with a different name. Bibliography Beane, Marjorie Noterman. 1993. From framework to freedom: A history of the Sister Formation Conference. New York: University Press of America. Eby, Judy, RSM. 2000. "A little squabble among nuns"? The Sister Formation crisis and the patterns of authority and obedience among American women religious, 1954-1971. Unpublished doc-toral dissertation, Saint Louis University. Emerson, Robert M., ed. 1983. Contemporary field research: A collec-tion of readings. Prospect Heights, Illinois: Waveland Press. Merton, Robert K., Marjorie Fiske, and Patricia L. Kendall. 1990. The focused interview: A manual of problems and procedures. New York: Free Press. Powdermaker, Hortense. 1960. Stranger and friend: The way of an anthropologist. New York: W.W. Norton. Quifionez, Lora Ann, CDP, and Mary Daniel Turner SNDdeN. 1992. The transformation of American Catholic sisters. Philadelphia: Temple University Press. Vatican Council H: The conciliar and postconciliar documents and More postconciliar documents. 1975, 1982. Edited by Austin Flannery OP. Northport, New York: Costello Publishing Co. Wittberg, Patricia, SC. 1990. Dyads and triads: The sociological impli-cations of small-group living arrangements. Review for Religious 43, no. 1 (January-February): 43-51. July-August 2002 Zajac ¯ Three Forms of Community Li~ing ¯ 1993. Residence stability and decline in Roman Catholic reli-gious orders of women: A preliminary investigation. Journal for the Scientific Study of Religion 32: 76-82. Zajac, Barbara. 1999a. Becoming a nun: A general model of entering religious life. Review for Religious 58 (July-August): 403-423. --. 1999b. Community suicide: Secularization in Catholic nuns with the manipulation of ritual and symbol. Unpublished doctoral dissertation, University of California, Riverside. Wounded The unseen spider ripped my flesh, and drew blood, nourishment, afresh, and left a black-red crater there: pink, puffy, filled with pus - not fair. A round wound one inch wide oozing fluid down the side. I've been a meal for a foreign beast, stamped with a bump, a spider's feast. This tiny spider sucked sustenance from me, drew life, left a mark, for all to see - how dare he! Am I any different? Don't I do the same? Feed on the Christ, wound him, without shame? Michael J. Lydon Reviev; for Religious JOEL GIALLANZA Expert Practitioners of Union in Community Once upon a time community was uncomplicated, ever a delight in which to witness and work, a constant joy to be and build. Beg your pardon! Are we talking about reality here? Yes, but only by flashback to the language and imagery of a different era. Let me explain. In researching various writings on religious community--most of them published from the 1930s to the early 1960s--I wondered if the lived experience of community during those decades matched the somewhat romantic and idealistic rhetoric about it. I decided that it prob-ably did not; rather, the rhetoric offered encouragement and hope as supports for the lived experience. Religious knew then and continue to experience now the complexity of community life. The word community itself has a complex meaning. It means more than religious living in the same residence. We know that community members may be scattered across cities and even across continents. Another facet includes the personalities and perspectives of the members. Similarity and unanimity are no guarantee that a community is healthy and thriving or even that the members know one another more than superficially. Community encompasses the members' cultures and customs and their ages and attitudes. And so we can ask: How do we recognize one another as members of the Joel Giallanza CSC last wrote for us in May-June 2000. His address is Province Center; 1101 St. Edward's Drive; Austin, Texas 78704. July-August 2002 Giallanza ¯ Expert Practitioners of Union community? Community also encompasses the unique heritage and history of each religious institute and the cast of charac-ters who have lived that heritage and been a part of that history. And there are our own experiences in life and ministry. The complexity of religious community does not diminish its potential for living up to the rhetoric of earlier eras. In truth, it has all the potential with which humanity was invested by God at creation. And yet, when we discuss the many factors currently influencing religious life, the task of formulating an all-encompassing definition or description of community is quite daunting and sometimes discouraging. This perception, this temptation to invest less time and energy in such discus-sions, can have a detrimental effect on the quality of community we hope to build for the future. These present reflections are intended to resist that temptation and to encourage continu-ing efforts to form and live and sustain community. Forming Community In the apostolic exhortation Vita consecrata (hereafter VC), Pope John Paul II writes: "Consecrated persons are asked to be true experts of communion and to practice the spirituality of communion as 'witnesses and architects of the plan for unity which is the crowning point of human history in God's design'" (§46). This is a significant challenge; to be "true experts" at almost anything in our world is a considerable achievement. Being expert practitioners in the spirituality of communion calls for more. John Paul's understanding of communion is incarna-tional: communion does not exist apart from those who strive to live it daily. The etymology of the word "expert" provides an important insight. Often the term is used in a static way, indicating an acquired ability needing little if any further development. The root meaning, however, is quite dynamic: an expert is one who tries and who learns by trying. As a person's ability matures, there are always new approaches to try and new things to learn. The words experiment and experience have the same root. One way, then, of becoming experts in communion is through our experiments and experiences in community. We must keep try-ing and keep learning. Community is never finished. Review f